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HOW TO INVITE
PEOPLE TO ISLAM




MUHAMMAD QUTB




Translated by:
Dr. Chafik Abdelghani



Al-Firdous Publishers,
London

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Copyright: Al-Firdous Ltd.

All rights reserved 2012. No part of this book may be reproduced,
stored in a retrieval system or transmitted in any form or by any
means: electronic, mechanical, photocopying, recording or
otherwise without the written permission of the publishers and
copyright owner.


2012: First Edition.



ISBN : 1 874263 94 9


Published and Distributed by:
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N4 3HX
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ACKNOWLEDGEMENTS

To my father, who instilled in me the
passion for seeking knowledge. May
Allah accompany his solitude and
alleviate his torment in the grave;
To my mother for her sacrifice. May
Allah make her walk;
To my wife Maria Erroujdani for typing
the Quranic verses and for her endless
support throughout the production of this
work. May Allah grant her pious
children;
To my beautiful princess Wisal
(Casawiyya) and to my twin handsome
sons, Yasser (Assoula) and Youssef
(Habboub Dyal Baba); I love you and I
miss you so much.

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CONTENTS

Acknowledgments ..................................................................... 3
Introduction .............................................................................. 7
Reflections on the Early Life of the First Generation .............. 15
The Exemplary Point in the Unique Generation ...................... 41
The Causes and Effects of Haste
in the Contemporary Movement .............................................. 89
The Solid Base ....................................................................... 137
Expanding the Base ............................................................... 281
The Reality and the Ideal ....................................................... 341
Outlook .................................................................................. 355


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7
INTRODUCTION


Inviting people to Islam, as the following verse implies, has
always been this nations continuous duty:
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39# 79`& ` s=9#
There should arise out of you a group of people inviting
to all that is good, enjoining what is good and forbidding
what is evil. It is they who are the successful. (Al-
Imran:104)

This nation; that is, the Muslim nation (al-Umma al-
Islamiyya), has been entrusted with such a task because it is
the nation of Prophet Muhammad , the seal of all prophets
before him, and it will thus, take over the duty of
unremittingly conveying the original Message to mankind
until the Day of Judgment. The Message is two-fold:
inviting people who do not believe in Islam to follow Islam
and have faith (Eeman), and reminding those who believe in
Islam of their religious duty in order to strengthen and
uphold their faith:
. * .%!# ? 9#

8
Simply remind them by reciting the Quran, for this will
be of benefit to those who believe. (Az-Zaariyaat:55)

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O you who believe! Believe in Allah, in His Messenger,
in the Quran that was revealed to His Messenger, and in
the Torah and the Gospel which were revealed before.
(An-Nisa:136)

However, the Muslim nation today is going through some
exceptional, perhaps unprecedented, circumstances. Take
note: this is the first time in history that the Muslim nations
knowledge of and acquaintance with Islam has gone from
the sublime to the ridiculous; and ridiculous still is the
manner of its implementation of and compliance with
Islamic teachings. Hence, the task of inviting people to
Islam today is more strenuous and demanding than it used to
be. Putting it differently, the task of inviting people to Islam
today no longer consists of sheer reminders of ones duty;
rather, it is the reconstruction of the currently fragile and
shaky Muslim edifice at a time when all nations have
ambushed the Muslim nation from every part as the Prophet
once metaphorically put it: The nations summon each

9
other upon you as you call guests to eat from a plate of
food. They said, will we be few in number on that day O
Messenger of Allah ? He said, no; rather, you will be
many on that day, but you will be like the foam on the ocean.
And Allah will remove the fear in the hearts of your
enemies and place in your hearts al-wahn. They said, what
is al-wahn O Messenger of Allah ? He said, love of this
world and hatred of death.
1


We are confident that this edifice will be restored and will
stand as high as it used to be, and all indications point to a
new phase of Islam, a mighty Islam, despite the war waged
against it by the trend of ignorance (al-Jahiliyya). It is the
second strange phase of Islam (al-Ghurba ath-Thaniyya):
Islam began strange and will return to being strange and
Tuba (a field of heaven) to the strangers.
2
And it is a
mission that entails a considerable effort and a penetrating
insight.

During its initial strange phase (al-Ghurba al-Oula), Islam
was familiar to people, at least in its fundamentals; that is to
say, the belief in Allah Alone, the belief in Divine
Inspiration (al-Wahiy) and prophethood (an-Nubuwwa), and
the belief in resurrection. These fundamentals were known
to two types of people: people who embraced Islam from the

1
Al-Bukhari and Muslim.
2
Muslim.

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very start, and people who opposed and sacrificed
themselves to uproot it. The initial strange phase of Islam
was manifested in its survival despite their being only a
handful of weak and frail advocates of Islam on one hand,
and the scores of strong and mighty opponents of Islam on
the other.

When Khadija informed Waraqa Ibn Nawfal of the story
of Divine Inspiration, the latter said to the Prophet : I wish
I were in my first flush of youth to give you my full backing
when your people expel you. Are they going to expel
me? the Prophet wondered. There has never been
anyone who tried to guide them, except that he was
antagonistically opposed and resisted, Ibn Nawfal
explained.
1


A man asked the Prophet : What is the purpose of your
mission? The Prophet replied: To invite people to
believe in One God (Allah ). The Arabs will not let you
carry out your mission in peace, the man insisted.

As for the second strange phase of Islam (al-ghurba ath-
Thaniyya), it was different. People today find it so strange.
If you try to explain it to them or present it to them in the
clearest possible fashion, they react indifferently: Where
does this Islam come from? This is not the Islam we know.

1
See Seera literature.

11
When you advise people not to circumumbulate around the
tomb of someone who died hundreds years ago and seek his
help and blessing because it is an act of polytheism (shirk),
their response is Who has put such a rotten notion in your
mind? Do you want to strip Islam of its spiritualism?

When you advise people to implement Allahs Laws and
discard man-made laws, you are given the following
negative labels: fundamentalist, extremist, barbaric and
reactionary. Things have changed, or this is a type of
polytheism that does not strip one of Islam, they would say
to you.

When you advise academics in the field of sociology,
psychology, education, history and so on and so forth that
the Western knowledge they have acquired and the subjects
they teach contradict the Islamic principles and in some
cases, explicitly violate the Aqeeda, they defensively say
Islam has nothing to do with such knowledge. Do you want
to implement Islam in everything? This is knowledge; Islam
is a religion, and religion cannot interfere with knowledge.

On this premise, it will be a very difficult task to convince
people of the truth about Islam what has come to us from
Allah - and cleanse their minds of the concepts they have
formed about Islam. This is just at the level of acquainting
people with the precepts of Islam; that is to say, making

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them know Islam (al-Marifa); implementation (al-
Mumarasa) per se remains a tougher task. Knowledge alone
is not sufficient to know Islam, though it is something
necessary and basic.
The first word Allah sent to Muhammad via Gabriel
was &%# Read. (al-Alaq:1), then after a while came
the phrase:
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Know, therefore, that there is no god but Allah.
(Muhammad:19)

Knowledge as such (al-Ilm), according to the pious
predecessors (as-Salaf As-Salih), was not just getting to
know something or getting acquainted with it; rather, it was
knowledge that leads to action. Hence, their knowledge
shifted from a phase of knowing the truth to a phase of
implementing this truth in real life.

The Prophet exerted considerable effort to acquaint people
with the fine points of the concept of Laa Ilaha Illa Allah
(there is no god, but Allah Alone). Put differently, the
Prophets real efforts, especially in Makka, were to
educate the believers who accepted and believed in the truth
in accordance with the provisions of the phrase Laa Ilaha

13
Illa Allah until they gradually found themselves on the right
path. Subsequently, this well-established edifice (the early
believers) began to educate others and expand knowledge.

Today, in its second strange phase, inviting people to Islam
entails both presenting and teaching Islam to people.
Presenting Islam to people who only have scant knowledge
about it while they profess to know all about it may be
difficult, but even more difficult will be the task of teaching.
This is due to the multifaceted education required on one
hand, and the fact that people do not easily get out of their
habits or what is familiar to them, on the other. Hence,
people do not promptly and readily respond to changes that
require some effort, not to mention that the matter is not
simply creating believers, but shaping and producing well-
trained Muslims who will shoulder an enormous
responsibility.

It is crucial in this context to know how to invite people to
Islam (Dawa), especially in the unprecedentedly sordid
circumstances Islam is currently facing. Humanitys need
for Islam today is no less than when this religion was first
placed in the hands of the Prophet . Unless we adopt
insightful and calculated measures during the process, our
efforts will go down the drain and we shall never hit our
target or attain our goal.


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The issue of inviting people to Islam has preoccupied my
mind for a long time and pressing questions such as how to
do it? and what method should be adopted? have often
crossed my mind, stirring other thoughts in me. For
instance, the thought that there are some shortcomings,
recklessness and deviation in some aspects of inviting people
to Islam necessitates a comprehensive review of more than
half the century in this process, in order to bridge gaps, mend
and overall learn from past errors in order to build the future.
This is a serious matter that every inviter should keep in
check during this magnificent and sacred mission.

The following pages attempt to list the steps to follow in
order to carry out this mission. May Allah make it a
successful attempt.

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I only desire (your) betterment to the best of my power;
and my success (in my task) can only come from Allah. In
Him I trust, and unto Him I look. (Hud:88)


Muhammad Qutb

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Reflections on the Early Life
of the First Generation


e need to ponder for a while the uniqueness and
distinction of the first generation because it
constitutes a reference point for anyone wishing to invite
people to Islam or to push this religion forward. It was
unique and distinct because it was raised by the best educator
in human history, Muhammad , and supervised by
Almighty Allah , as was the case with Prophet Moses :
`G9 ? _
...in order that you may be raised under My Eye. (Ta-
Ha: 39)

This co-education process was carried out in the following
manner: Every time Allah revealed His Commands to
Muhammad through the Quran, the latter would in turn,
teach his community the purport of each Command in an
educator-learner like manner so that those who were once
learners would later become educators. It was part of
Allahs Will that this religion should take such a normal,
rather than a miraculous course, so that no future generation
may indolently sit back or dare to say that the first
generations success was the work of miracles and miracles
W

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ceased to exist with the death of Prophet Muhammad .
The only non-human element in this religion is the Divine
Inspiration which has been assuredly guarded:
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We have, without doubt, sent down the Message, and we
will assuredly guard it (from corruption). (Al-Hijr:9)

Allahs Message to the first generation, this generation
and mankind in general has been one: accepting the reality of
this religion and accepting the system of life that Allah
has decreed for mankind to adopt until the Day of Judgment,
a system that is outlined in the Quran and elucidated
through the words and deeds of Prophet Muhammad :
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And we have sent down unto you (also) the Message so
that you may explain clearly to men what is sent to them
so that they in turn give thought. (An-Nahl:44)
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Nor does He say of (his own) desire. It is no less than
inspiration sent down to him: (An-Najm:3-4)

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Even the participation of angels in the Battle of Badr was not
a miracle itself:

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Remember your Lord inspired the angels (with the
message): I am with you; give firmness to the believers.
I will instil terror into the hearts of the unbelievers, so
smite you above their necks and smite all their finger-tips
off them. (Al-Anfal:12)

The ascension of angels and their assurance to humans was
not confined to the Battle of Badr only, for it may happen
any time at Allahs Command:

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In the case of those who say, Our Lord is Allah. And
further, stand straight and steadfast, the angels descend
on them (from time to time): Fear you not! (they
suggest), Nor grieve! But receive the glad tidings of the
Garden (of Bliss), the one which you were promised! We
are your protectors in this life and in the Hereafter;
therein shall you have all that your souls shall desire;
therein shall you have all that you ask for! (Fussilat:30-
31)

The miracle; rather, was the believers sighting of the angels
fighting alongside them:

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And this victory Allah did not make, save for pleasing
you and so that your hearts might get rest with it, there is
no help except from Allah. (Al-Imran:126)


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Because Allah favoured the participants of Badr over
other believers, The Battle of Badr passes in history as an
unprecedented universal event. The Battle of Badr wrote
history, and history is not written or recorded all at once.
Rather, it is the product of events recorded over a period of
time.
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On the Day of Testing, the Day of the meeting of the two
forces.(Al-Anfal:41)

Apart from the miracle of The Battle of Badr, and some
unique attributes of the Prophet , Islam has otherwise,
taken a normal course: from weakness at the onset, trials and
tribulations and patience to gathering momentum and then to
firmness, strength and expansion. Hence, the lessons drawn
from the experience of the first generation are permanent.
They are not valid just for that period, but applicable under
similar circumstances because they (lessons) are the product
of a normal course of events rather than a specific passing of
events.

If Allah commands in the Quran that to implement His
Laws and study history -which is in essence the course of
events in real life- then it is incumbent upon us to study the
life of the first generation in an attempt to draw lessons and

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adopt it as a guidance for us in any undertaking, and as a
parameter for our uprightness or deviation.

A number of issues concerning the first generation has
captured my attention, especially when I consider our current
state and the hurdles hawse have been encountering. The
most striking thing was Allahs Command to the believers
not to react during the education stage in Makka, and
instead, to stoically endure the hardship and harm:
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Have you not turned your thought to those who were
told to restrain their hands (from fighting), and to
establish regular prayers and spend in regular
charity?(An-Nisaa:77)

The Muslims were undergoing severe hardship and
difficulties. They had expended practically all their efforts
and were utterly exhausted. So intense was the strain that
some companions asked Muhammad : Arent we going to
fight back? We are told not to, emphasised the Prophet
.
1


1
See Seera literature.

21
Nowhere in the Quran or the Sunna would one find the
rationale behind such passive resistance which means that
the matter is still open to exploration, research and
speculation by scholars. Perhaps the easiest way to find out
why would be to visualise what the aftermath would have
been, had the believers got embroiled in a battle with
Quraysh at that time or if they had not. Had the believers
picked up the first option, they would have been wiped out
because they were weak, outnumbered and lacked the
necessary ammunition. The Qurayshis in contrast,
outnumbered the believers, were very strong and possessed
sophisticated weaponry. This means that the believers
ultimate goal inviting people to Islam- would have ceased
to exist then, perhaps in one battle or a series of battles.
People would not have got acquainted with the reality of
inviting people to Islam, and expansion would have been a
thing of the past.

Suppose the battle, despite the glaring disparity between the
two parties, did not lead to a complete annihilation of the
believers. There is another crucial issue which requires our
full attention as it is linked to our current state. To whom
did legitimacy belong to in Makka at that time? In peoples
minds, the legitimacy belonged to Quraysh, and the believers
were dissidents who deserved to be disciplined. It is true to
say that Qurayshs punitive measures could reach brutality
and some people might get harmed by such brutality and

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would attempt to protect those being tortured. All in all,
Quraysh in principle, had legitimacy in peoples minds and it
is logical that they had the prerogative to discipline the
dissidents. From this point of view, would the war with
Quraysh have been of any benefit to the mission of inviting
people to Islam under a trend where the fingers of blame
pointed to the Muslims and where the Muslims were the
odd ones? Of course, it would not have been of any benefit
to the mission.

However, note that many things happened when the
believers acquiescently complied with Allahs Command.
In the notorious Arab setting, Ibaa Adh-Dhaym, where long
and bloody all-out wars would be ignited for trivialities as
minor as ones humiliation, as was the case with the battle of
al-Ghabraa and Dahis
1
. So much so that lines of verse were
composed. Antara, for instance, said:

I am worried that I shall one day die,
without ending the war with Bani Damdam,

1
The Battle was sparked off simply because Dahis, the horse of Qays Ibn
Zuhair, had overtaken that of Hudaiqa Ibn Badr. A man of Asad slapped
Qays at the instance of Hudaiqa which made his horse lose the race.
Thereafter, the war of attrition started in which a large number of people
lost their lives and many had to leave their hearths and homes.


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who disgraced me, but I did not,
and who vows to keep on if I dont respond.

Others said:
We dont like to be provoked,
If someone provokes us, We shall retaliate.

In a setting such as this, it was a departure from the norm
when the reputation of men with even nobler pedigree than
that of Quraysh got tarnished, and nothing was done in
retaliation. In other words, not to react was not the product
of the environment at all; rather, it was the product of
something else. And why would they not react? Was it for
the sake of the tribes honour, material gain, or some worldly
desires? Simply, it was for the sake of Aqeeda. Also in such
a setting, Aqeeda may have been part of customs and
traditions to which people strictly and rigidly adhered to and
for which they were willing to spill blood, but not to react
was something totally new in such a setting i.e. the setting of
customs and traditions.

The hardship took its toll to reach the point of economic and
social sanctions and even hunger. People starved to death,
yet they never relinquished their Aqeeda. Still, not reacting
to harm was something absolutely new in such an
environment and even in human nature. So, it must have
been something invaluable for which people were willing to

24
sacrifice their self, and it must have been something more
valuable than their security, comfort, dignity, and even lives.
It was the significance of the phrase
#. 3&
Restrain your hands (An-Nisaa:77), which brought al-
Ansar (the supporters) from Al-Madina, though it did not
cause a great deal of change in Makka. In short, the
Makkans (Ahl Makka) kindled the fire, but the Madinians
(Ahl al-Madina) used it (the fire) as a beacon, and were thus
guided to the Right Path.

This was not the only significance al-Ansar drew from the
phrase Restrain your hands. Legitimacy was another
more significant matter in the course of inviting people to
Islam. Allah says:
79. ` M# 7K`K9 `6 f9#
Thus, We explain Our verses so that the sinners way
may be manifest. (Al-Anaam:55)

It is as if the verse (revealed in Makka) means We (Allah
) shall keep on explaining the verses until the way of the
sinners becomes clear.


25
That the verse was revealed in Makka has and should have a
clear meaning. Determining or identifying the way of the
sinners was intended and made even more explicit by laam
at-talil that precedes the verb (7K`K + 9 ) (underlined
equivalent of that in the target text). Moreover, the
revelation of this verse in Makka means that discovering the
sinners way was one of the goals of Dawa; in fact, one of
the prerequisites of Dawa at the early stages in the
development of the Muslim group (al-Jamaa al-Muslima).
So, what was the rationale behind determining or
discovering the way of the sinners? Discovering the way of
the sinners had two purposes: first, knowing who they were,
and secondly, knowing the way or path they were adopting
for which they became sinners. The questions at hand now
are as follows: Who are the sinners?, What is their way?,
What is the link between explaining the verses and the
manifestation of their way?

The verses clarify the issue of al-Uluhiyya, the most
important issue in the entire Quran, particularly in the
Makkan Chapters (As-Suwar al-Makkiyya). The verses
explain in detail that there is only one God, Allah Who
has no partner with Him in creation, management of the
universe, or anything else. The verses were successively
revealed to clarify the Attributes of Allah and reject
partnership with Him until the meaning of Uluhiyya

26
became very clear, whether for those who believed or did not
believe. As a result, it became so obvious for the Kuffar
(unbelievers) what the Prophet wanted from them (to
know who this God was (Allah ) and to believe in Him)
that their reaction was:
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Has he made the gods (all) into one Allah. Truly, this is
a wonderful thing!(Saad:5)

When it became clear that there is One God (Allah ) with
no partner, people were commanded to worship Him Alone
without ascribing any partner to Him because He is the
Only One worth of worship; to reject worshipping false
gods; to follow the Command of Allah ; and not to take
anything or anybody instead of Allah as their supporters:
#`7?# $ & 39) `3/ #`7F?
$9& =% $ `.?
Say O Muhammad ) to those idolaters (pagan Arabs)
of your folk:] Follow what has been sent down to you
from your Lord the Quran and Prophet Muhammads
Sunnah), and follow not any Auliya (protectors and
helpers who order you to associate partners in worship

27
with Allah), besides Him (Allah). Little do you
remember! (Al-Araaf:3)

This command polarised the people into two: The believers
who believed that there is one God (Allah ) Alone and did
not assign any partner to Him and complied with Allahs
Command; and the sinners who refused to believe in Him ,
worship Him Alone or comply with His Command. So,
where does Quraysh stand in this division?

Prior to the revelation, explanation and clarification of the
verses, Quraysh had the legitimacy, and it was the Muslims
who were the defectors and outcasts in the eyes of Quraysh
and people. But what was the situation like after the
revelation, explanation and clarification of the verses and the
subsequent refusal of Quraysh to believe in Allah ,
worship Him Alone and comply with His Command? Did
Quraysh still continue to enjoy legitimacy, and did the
Muslims continue to be, in the eyes of the people, defectors
and outcasts? Or did the situation change -at least for some-
such that Quraysh and its followers became the sinners
whilst the Muslims seized the legitimacy?

This was a turning point in the course of the Dawa for
people to know who the sinners were and what their way
was, and who the righteous were and what their way was.
This was a big issue for the Quraysh because of the superior

28
status they were enjoying: they were the guardians of al-
Kaba, a holy shrine for all the Arabs, and were affluent and
noble. In a nutshell, the Quraysh had, by Pre-Islamic (al-
Jahiliyya) standards, all the essential ingredients for
legitimacy mixed up with some distorted remnants of
religion by which they professed a pedigree that stretched
back to Ibrahim and Ismails ancestry. Hence,
shaking the edifice of legitimacy for them was not that easy,
especially under the circumstances where the defectors and
outcasts came from weak, poor and deprived backgrounds.

Only the true Aqeeda would shake and then strip these
people of their so-called legitimacy, and expose their true
self: they were the sinners who refused to believe in, worship
Allah Alone, and comply with His Command.

Now reverting to the initial question asked at the outset of
this chapter, would the sinners have been exposed had the
Muslims got embroiled in a war with the Quraysh who had
then held the legitimacy? If the Muslims got involved in a
war with the Quraysh, bearing in mind that the Quraysh had
the legitimacy and the Muslims were the dissidents, would it
have been conceivable for anyone as was the case in the
mind of al-Ansar- that the issue carried more weight than just
the guardianship of al-Kaba, ancestry, affluence, army size,
tradition or history? Would it have been conceivable for
anyone that the issue was in fact, the phrase Laa Ilaha Illa

29
Allah and all that it encompasses: Faith in Allah Alone,
worshipping Him Alone and complying with His Command?

Would the believers have carried the Truth (al-Haqq) to the
hearts of people as they did with al-Ansar had they fought
back? Or would the dust of war have blurred the reality of
the issue, turning the issue into a win-lose situation, and
marginalising the issue of Laa Ilaha Illa Allah? I believe it
is very clear now, and Restrain your hands was the
answer. It was this phrase which allowed Laa Ilaha Illa
Allah the concern of all prophets from Adam to
Muhammad to emerge pure and crystal clear, and pierce
into the hearts of people destined for guidance, and the
hearts of others who refused faith and openly declared their
disbelief. Such is one of Allahs Customs (Sunnata
Allah) in this universe:
=9 = / `s r /
That those who died might die after a clear sign (had
been given), and those who lived might live after a clear
sign (had been given). (Al-Anfal:42)

Discovery, as prompted by the Command restrain your
hands, is one of the prerequisites of Dawa. In other words,
without identifying the sinners way and the believers way
using the criterion Laa Ilaha Illa Allah, and without some

30
hiccups in the process, the scope of Dawa would not have
expanded in such a fashion and within such a timescale.
When the way of the sinners became clear, there emerged al-
Ansar, and when al-Ansar emerged, the scope of Dawa
broadened and a massive change in history took place! But,
who were al-Ansar, the people behind this change?

Were they zealous members of the public whose enthusiasm
was sparkled by admiration of the Prophet and sympathy
with a handful of brave men who showed patience in
adversity? Or were they soldiers who came forward to
display their strong selling points and join al-Mujahidin? It
goes without saying that love for Muhammad was planted
in their hearts because of his virtues which they had often
heard of and seen. He was a unique and an unprecedented
example in the history of humanity. Sympathy with the
tortured was also something planted in their hearts because
of the forms of torture and the forms of patience under
torture they had often seen and heard. Nothing stirred them.
What really stirred them, initially, was the phrase Laa Ilaha
Illa Allah wa anna Muhammad rasulu Allah (There is no
God, but Allah Alone and that Muhammad is His
Messenger). They believed in Allah as the Lord,
Muhammad as the Messenger, Islam as a religion, and
then pledged their full allegiance to Muhammad . The
Prophet asked them: Do you protect me? Yes, we will
protect you from that which we protect our women and

31
children from. They added, If you want us to cross this
desert with you, we will do so, and if you want us to swim
across this sea, we will do so. Total soldiership and utter
readiness for a new DawaAs for the rest of the populace,
the time had not come yet but they would surely set out on
their mission at the time prescribed by Allah .

Suppose al-Ansar were mere public enthusiasts stirred only
by love and sympathy. Would their enthusiasm have
endured the hardships of the journey? Would their
enthusiasm have endured the clash with the enemy once
Allah gave the signal?

That the Prophet would be delighted by their conversion to
Islam, and that the believers in Makka would be happy to
have some brethren in Aqeeda, were two matters beyond any
doubt. But doubtful and unlikely would be the Prophets
drafting these people in Dawa. This is evidenced by the
Prophets questioning: Do you protect me? This was
not a question about their Faith (Eeman), for they had openly
declared it already; rather, it was a question about taking a
step further: bracing themselves for what might happen as a
result of what they believed in and what they knew was the
Truth (al-Haqq). The Prophet would not have ventured to
take them in had he sensed that they were sheer
enthusiasts who would not brace themselves for what the
Dawa mission might bring aboutAfter all, Muhammad

32
would not conceive of the expansion of the Dawa scope
with a zealous public who believed in Allah (indeed), but
was not willing to bear the costs.
When did al-Ansar get ready for the Dawa? It was stated
above that the fire the Makkans lit, the Madinians used (the
fire) as a beacon, and came forward to support the Prophet
and the new religion. They came through Allahs
Preordainment, but also through one of Allahs Customs.

The presence of a real model to support the new Dawa is
the nucleus around which the masses gather randomly, and
the more this nucleus grows in size the more the masses
gather around it; a Lordly Custom in the universe and in
mans life. Realistically, the nucleus represents the Muslim
group which gathered in Makka around the Prophet . This
group was produced by the Divine Inspiration (al-Wahyy),
but was educated, refined and shaped by the Great Educator,
Muhammad who closely followed their development with
patience, endurance, wisdom and insight. Then came a
string of trials and tribulations which further refined,
strengthened and brought such a group even closer to Allah
. It was the phrase restrain your hands which produced
this nucleus which then made history!

Had the believers engaged in a war with the Quraysh in
Makka, the formation of such nucleus and any gatherings
around it would have taken a long time, and many of the

33
attributes which the believers had hitherto acquired would
have changed, not to mention the blemish which would have
affected the issue of Laa Ilaha Illa Allah, and shifted it into a
winner-loser case.

Let us now look at what has happened since the revelation of
restrain your hands. In fact, many important things did
take place during the Dawa process. First, it now became
clear that the conflict was exclusively over Laa Ilaha Illa
Allah. It was not over territory sovereignty, political
supremacy (the Prophet was offered power, but he turned
it down and the believers in turn never showed any interest
in or any greed for power), custody of the Kaaba and
providing pilgrimage services for pilgrims or economic
power (this was in the hands of Quraysh alone who would
fight the believers by imposing severe economic sanctions.
The believers however, never aspired to such power).
Rather, the conflict was -and it should always be- over the
greatest issue in the history of mankind. Who is the One
worthy of worship? And the questions that therefore
followed: Who is the Dispenser of all affairs? Who is the
Law-maker? Who is the Architect of the systems of life?
The Qurayshis picked up their whims, fantasies, customs and
traditions as potential candidates; whereas, the believers
around the Prophet opted for Allah . Secondly, all the
endeavours were stepped up to educate the solid base (al-

34
Qaeda as-Salba) upon which the edifice was to be erected.
1

Thirdly, the verses were clearly explained to single out the
way of the sinners and those worthy of legitimacy. Fourthly,
the believers base was expanded through the drafting of
many soldiers who, guided by the beacon of the fire which
was once burned the nucleus (those around Muhammad ),
gave this base a real strength for the conflict. The last
important thing was total devotion (at-Tajarrud) to Allah .
At-Tajarrud is one of, if not, the most important prerequisite
for Dawa; for the base in particular and for those involved
in Dawa in general. This concept was rooted in the hearts
of that special group of people (those around Muhammad )
during the early education stages in Makka through the
verses of the Quran that call for the exclusive worship of
Allah , and through the direct lessons they would receive
from the Prophet on how such exclusivity should be
achieved.

What about the Prophet ? Who was his teacher? How did
he receive his lessons? It was Allah who taught him in
the best manner. From the very moment he set out on his
Dawa journey, the Prophet was very sensitive to peoples
rejection of his message, and persistent in his guidance to
them because he was himself innately good, and loved good
for the people. However, Allah would comfort and
alleviate his grief:

1
The education process will be dealt with in a separate chapter.

35
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We know indeed the pain and sadness caused to you by
the insolence of the polytheists. However, they consider
you truthful; it is not you personally whom they deny
with their coarse words and mockery. No, it is the Signs
of Allah that they deny. (Al-Anam:33)

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And be patient, for your patience is but from Allah. Do
not grieve over them nor distress yourself because of
their plots. (An-Nahl:127)

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36
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May be you torture yourself with sadness and regret
that they rejected you and turned away, leaving nothing
but their footprints. It is not by any means a cause for
regret. The treasures We have created in the depths of
the earth are but glittering ornaments, placed there to
test the people so that it might become clear whose deeds
are the most righteous. When this trial has come to an
end, We will turn those glittering ornaments to dust and
scatter them on the wind. (Al-Kahf:6-8)

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37
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And if their turning away is stressful for you, why, if
you cannot seek out a hole in the earth or a ladder in
heaven, you bring them some sign. Had Allah willed, He
would have gathered them to guidance; so, do not be one
of the ignorant. Only those who hear will answer. As for
the dead, Allah will raise them up, and unto Him they
will be returned. (Al-Anam:35-36)

Above all, his mission was to convey the Message, nothing
else; the outcome will be Allahs Job:
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It is true you will not be able to guide every one whom
you love, but Allah guides those whom He will, and He
knows best those who receive guidance. (Al-Qasas:56)

It is important to underline in this respect that during the
education stages in Makka, the Prophet was never, as a
person, promised victory, though he was reminded that:

38
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Whether we shall show you (within your life-time) part
of what we promised them or take to ourselves your soul
(before it is all accomplished). Your duty is to make (the
Message) reach them; it is Our part to call them to
account. (Ar-Rad:40)

Nevertheless, the Prophet was certain that Islam would
triumph.

We complained to the Prophet when he was reclining on
his cloak in the shade of the Kaabah. We said to him: Why
dont you ask Allah to help us (grant us victory)? Why
dont you pray to Allah for us? He said, A man from
the people before you would be placed in a hole dug for him,
then they would bring a saw and cut his head in two, yet that
would not make him renounce his faith. They would use an
iron comb to drag the flesh and nerves from his bones, yet
that would not make him renounce his faith. By Allah ,
this matter will be completed (i.e. Islam will be perfected
and will prevail) until a rider travelling from Sana' to

39
Hadramawt will fear nobody but Allah or the attack of a
wolf on his sheep, but you are too impatient.
1


It was through the directives of Divine Inspiration (al-
Wahyy) that submissiveness to Allah took roots in the
Prophets heart, and it was in this fashion that He kept
on training those followers around him until their hearts
were filled up with submissiveness to Allah and until
exclusive worship of Allah became their sole
preoccupation. Once Allah knew what was in their hearts
(submissiveness to Allah ), He granted them
sovereignty and gave them the signal to take on the enemy:

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1
Al-Bukhari.

40
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To those against whom war is made, permission is given
(to fight), because they are wronged; verily, Allah is Most
powerful for their aid. (They are) those who have been
expelled from their homes in defiance of right (for no
Cause) except that they say, Our Lord is Allah. Had not
Allah check one set of people by means of another, there
would surely have been pulled down monasteries,
churches, synagogues, and mosques where the name of
Allah is commemorated in abundance. Allah will
certainly aid those who aid His (cause); verily, Allah is
full of strength, Exalted in Might, (able to enforce His
Will). (They are) those who, if we establish them in the
land, establish regular prayer and give regular charity,
enjoin the right and forbid wrong. And with Allah rests
the end (and decision) of (all) affairs. (Al-Hajj:39-41)




41
The Exemplary Point in
This Unique Generation


t is widely believed that the peculiarities of the early
generation during the phases of education in Makka are
not appropriate for our present time; therefore, these can
only be drawn upon for historys sake, but in no way to
follow as an example or draw lessons from them. This
divorce needs clarifying because it is the dividing line
between the Islamic undertaking (al-Amal al-Islami) at the
present time. And unless the issue is completely and
objectively clarified, the trends in the Islamic undertaking
will continue to clash without reaching a unified or
homogeneous stance, at a time when the enemies of this
religion have been striving to destroy the Muslim nation as
was the case in Bosnia, Herzegovina, Kashmir, Chechnya
and elsewhere.

Are we in the Makkan era where society is undoubtedly
bonded, and the believers are those few who embraced the
new religion and who are thus the outcasts, managed by
what this society dictates? Or are we a Muslim society that
does not comply with the teachings of Islam, and tries to
remedy the situation by putting it back into its correct
Islamic frame? Or what are we, precisely?
I

42
Due to its seriousness, the controversy it has triggered and
the division it has caused, this issue needs careful study in
order to arrive at a clear picture without being geared by
emotions or prejudice.

Realistically, this is not the Makkan era and we - those
working in the field of and responsive to the Dawa, fast and
perform pilgrimage (Hajj) [bearing in mind that fasting and
pilgrimage were imposed in Madina] - do what is
permissible and shun what is impermissible without being
tied up by the Makkan revelations concerning what is lawful
and unlawful.

It is equally true that this is not the Madinian era, and the
Dawa does not have a stronghold in the land, nor is the
Sharia the applied law in the majority of the Islamic world.
Those carrying the mission of Dawa are either imprisoned,
on death row or hindered from carrying out their mission.
So, where do we precisely stand? And which method is
appropriate for us? Is it the one commanded by Allah and
adopted by Prophet Muhammad in Makka? Is it the one
commanded by Allah and adopted by Prophet Muhammad
in Madina? Or is it something else of our own making?

It goes without saying that there are obvious differences
between us and the Makkan society which many find as a
pretext to deepen the chasm between the two eras. During

43
the Makkan era, people would absolutely reject the concept
of Laa Ilaha Illa Allah, so much so that the Quran describes
their utter amazement at what Muhammad had to tell
them:
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Has he made the gods (all) into one god? Truly, this is
a wonderful thing! (Saad:5)

In contrast we, in the Islamic world over, assert that there is
no god, but Allah Alone, and reject that there are other
gods.

People during the Makkan era would completely reject the
notion of resurrection to an extent that the Quran describes
their utter amazement:
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The unbelievers say (in ridicule): Shall we point out to
you a man that will tell you, when you are all scattered to
pieces in disintegration, that you shall (then be raised) in

44
a new creation? Has he invented a falsehood against
Allah, or has a spirit (seized) him? Nay, it is those who
believe not in the Hereafter that are in (real) penalty, and
in farthest error. (Saba:7-8)

By contrast and with the exception of a few, we generally
believe in the resurrection, reward and retribution, paradise
and hell.

People during the Makkan era would reject the notion of
Muhammad as the conveyor of Allahs Message. The
Quran both expresses and reports their complete surprise,
respectively:

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So, they wonder that a warner has come to them from
among themselves! And the unbelievers say, This is a
sorcerer telling lies! (Saad:4)
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What! Has the Message been sent to him (of all
persons) among us? (Saad:8)

45
With the exception of a few, we believe in Muhammad as
the conveyor of Allahs Message, the Quran as the word
of Allah revealed to Muhammad.

These are all facts, but let us look at the other side. Islam
came to eliminate and reject any intermediary between Allah
and His Servants, breaking any barriers between Allah
and His Servants and making the relationship a direct one:

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When My Servants ask you concerning me, I am indeed
close (to them); I listen to the prayer of every supplicant
when he calls on Me. Let them also, with a will, listen to
My Call, and believe in Me so that they may walk in the
right way. (Al-Baqara:186)

Sufism; however, personifies the Sufi Sheikh in the sense of
al-Murid (disciple) so that he becomes an intermediary
between the servant and his Lord (Allah ). Accordingly,
unless the Sufi follower has permission from this so-called
intermediary, he will not be able to supplicate to Allah
using one of his Beautiful Names (Asma Allah Al-
Husna). The Sheikh has access to the hearts and decides

46
what Name best suits which heart, and also specifies the
duration for which such Name is used. In this way, the
authority of the Sheikh remains established in the hearts of
the Murid even for one thousand years after his death. In
fact, death does not come between the spiritual authority and
the hearts. Stroking and kissing the tombs, making
supplications thereat, seeking refuge in the dead and bearing
offerings are all manifestations of the Murids loyalty to the
Sheikh, which are also in the mind of the Murid the means of
coming closer to Allah . This is no different from what the
idolaters profess:
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We only serve them in order that they may bring us
nearer to Allah. (Az-Zumar:3)

Islam rejects man-made law and imposes Allahs Law,
tying it up to the core of Al-Aqeeda
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Whoso judges not according to what Allah has sent
down, they are the unbelievers. (Al-Maida:44)

and making disapproval of such law, a hypocrisy which
invalidates faith:


47
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They say, We believe in Allah and in the Messenger,
and we obey, but even after that, some of them turn
away. They are not (really) believers. When they are
summoned to Allah and His Messenger in order that He
may judge between them; behold some of them decline
(to come), but if the right is on their side, they come to
Him with all submission. Is it that there is a disease in
their hearts? Or do they doubt, or are they in fear that
Allah and His Messenger will deal unjustly with them?
Nay, it is they themselves who do wrong. The answer of
the believers, when summoned to Allah and His
Messenger, in order that He may judge between them, is

48
no other than this: they say, We Hear and we obey. It
is such as these that will attain felicity. (An-Nur:47-51)

Accordingly, Islam considers implementing other than
Allahs Law as taking other than Allah as Lord, or
worshipping other than Allah .

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They have taken their rabbis and their monks as Lords
apart from Allah, and the Messiah, Marys son and they
were commanded to serve but one God; there is no god
but He; glory be to Him, above that they associate. (At-
Tawba:31)

What has secularism (al-Ilmaniyya) contributed to human
life? How many governments in the Islamic world
implement Sharia? What do secularists think of Sharia?

With the above in mind foregoing, how are we going to
assess this state of affairs in the Islamic world? The problem

49
with this assessment lies first in the flagrant contradiction
between what people claim is their Aqeeda and what people
do in actual life; that is to say, what people believe in and
what they practice in real life. Secondly, there is a division
in assessing such contradiction. Does such contradiction
classify one as a non-Muslim (Takfir) or not? Put
differently, the issue is assessing people.

In my view, this issue should not divert our focus from the
process of Dawa nor should it trigger controversy and then
division. People, with some exceptions, have undoubtedly
fallen in the pit of polytheism (Shirk), be it polytheism in
terms of belief, worship or legislation. Nevertheless, judging
them as polytheists is a completely different matter. Not
anyone who falls in polytheism is considered a polytheist,
unless there are certain conditions and compelling evidence
to issue such a judgment.

Ibn Taymiyya said: I would explain to them that statements
by predecessors concerning the issue of Takfir (classifying a
person as a non-Muslim) were true. However, we should
appreciate the difference between what is general and
specific, the first disputable issue among Muslim scholars
concerning the serious issues of fundamentals. The issue of
al-Waeed (threat); that is, whoever does so shall have...
and the likes in the Quran; for instance, are broad as in:
Those who wrongly usurp the orphans wealth and

50
correspond to what predecessors said: Whoever says shall
have...

However, a person may annul such a threat through
repentance, good deeds which wipe out bad ones, expiating
misfortunes or granted intercession. Takfir is part of this
threat. However, if a man is a new convert or living in a
remote place, he should not be classified as a non-Muslim
unless there is concrete proof. This is because he may not
have heard such texts (verses on threats), or he may have
heard them, but it may not have been confirmed to him, or it
may be that such texts are opposed by someone else, though
he may be wrong.
1


The texts concerning threats in the Quran and Hadith, and
statements by scholars concerning the classification of a
person as a non-Muslim are only applicable where there is
sufficient proof, with no difference in the fundamentals and
branches.

There are two views as to the classification of people as
non-Muslim and their abode in hellfire, both of which are
reported by Imam Ahmad on al-Khawarij (extremists) and
Rafida (rejectors)
2
etc... It is true that the claims made by

1
Majmu al-Fatawa, Vol.3, pp.230-231.
2
Broadly, Shiite Muslims who reject (rafd) the caliphate of
Muhammads two successors Abu Bakr and Omar.

51
these religious sects violate the Prophets Message and are
thus considered as part of disbelief, and so are their deeds
similar to those of the non-Muslims. However, we cannot
classify a person as non-Muslim, and thus claim that his
abode will be in hellfire, unless certain conditions are
fulfilled. On this premise, the statement concerning
promises (al-Wad), threats (al-Waeed), classification of a
person as non-Muslim (Takfir) or as deviant (Tafsiq) are
general, but a person does not enter in such judgment unless
there is enough proof.
This is the key issue in Dawa and the approach adopted by
the Muslim movement. People, with some exceptions, have
fallen in a polytheism similar to that of the pre-Islamic era
(al-Jahiliyya) though they do not all necessarily fall under
the label of polytheism. What is of paramount importance
in Dawa is to reveal the reality of faith (Eeman), what
invalidates faith, inviting people to discard any polytheistic
act they may be committing -regardless of whether or not
they are polytheists according to Allahs Law- and to
embrace the true Islam and implement it in real life rather
than in their hopes and dreams.
It is not our concern to brand people as polytheists, but to
remind them nicely and kindly- that what they are doing is
part of polytheism which they should denounce, and get



52
into the reality of Islam. This is the reality in which people
live and our duty toward them.
On the other hand, the status-quo in the Islamic world
indicates that there is some resistance to the Dawa. The
Duat are; in fact, prevented from showing the complete
reality of faith and what invalidates it, particularly the
implementation of other than Allahs Law. Long-term
prison sentences, death penalty, and any other forms of
punishment or torture are awaiting anyone wishing to show
the true reality of the phrase Laa Ilaha Illa Allah as revealed
by Allah .
What is the most appropriate approach to the Dawa? What
do we invite people to? What shall we focus on? And what
mediums should we use to reach or come close to our target?
If we envisage the real circumstances and resolve; and at the
same time, the problems, which result from issuing
judgments on this generation without possessing enough
proof; we will find ourselves closer, if not, similar to the
Dawa in the Makkan era, though not completely, due to
some differences here and there. Such differences will
prompt differences in judgment, yet they do not affect
judgment on the circumstances. In fact, it is the
circumstances which decide the approach to be adopted in
the Dawa and also the quickest means to attain goals.

53
From this standpoint, following in the footsteps of the early
generation is broader than it seems at first. We need, using
our insight and intelligence, to refer to a host of issues in that
era for inspiration, and arrive at an appropriate approach for
our Dawa mission.
If we properly- study the state of the Islamic nation across
history, we will find that many distortions have taken place
during the last 1400 years and gradually distanced people
from the reality of Islam until Islam is reduced to the stage of
al-Ghurba ath-Thaniyya (the second strange phase) which
Muhammad long informed us about: Islam began strange
and will return to being strange and Tuba (a field of heaven)
to the strangers.
1

If we closely examine these distortions and we should do so
because we need to diagnose the disease- we will find that
they were not confined solely to behaviour, but also to
concepts. All concepts about Islam, even that of Laa Ilaha
Illa Allah, have been distorted: worship (al-ibada), fate and
divine decree (al-Qada and al-Qadar), this life and the
Hereafter, civilisation, education, Jihad, and so on and so
forth.
2

If this is the case, how shall we start? Shall we start
correcting the misconception about Laa Ilaha Illa Allah? Is

1
Muslim.
2
Consult the authors Mafahim Yanbaghi an Tusahhah (Misconceptions
Which Need Correction).

54
it possible to correct peoples life on an Islamic base without
correcting first the misconception of Laa Ilaha Illa Allah in
peoples minds and hearts? The function of the mind is
coming to grips with reality; whereas, the function of the
heart is translating this grasp into practical behaviour.
Hence, this is the road to reform. Let us now look at what
has happened to the concept of Laa Ilaha Illa Allah.
Laa Ilaha Illa Allah has become an empty word that does not
carry any weight for with few exceptions- people, a mere
reiteration that has no influence in real life. In fact, the
phrase no longer prevents some people from falling into
polytheism, be it polytheism of belief, worship or legislation.
The difference between our society and that of the pre-
Islamic era at the time of Prophet Muhammads mission is
that people at that time would openly practice their
polytheism, and would at the same time refuse to utter the
phrase Laa Ilaha Illa Allah. In contrast, people in the
present time with few exceptions- do utter the phrase Laa
Ilaha Illa Allah, but fall in one or all types of polytheism.
We therefore, need an approach very similar to that of
Prophet Muhammad in Makka in order to show to people
the reality of Laa Ilaha Illa Allah and translate it into real
life for those who embrace this religion. This is in my view
an arduous task, no less than the hardship endured during the
first phase of Islam to remove the estrangement Islam
underwent at first (al-Ghurba al-Oula).

55
Perhaps the second strange phase (al-Ghurba ath-Thaniyya)
will be more onerous to remove than the first one, where
Prophet Muhammad was present physically, setting a
vivid example and providing a source of inspiration. The
hardship in the first phase originated from contention; in
addition to the strict adherence of people to ancestral
traditions:
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So have we made the (Qur'an) easy in your own tongue
so that with it you may give glad tidings to the righteous,
and warnings to people given to contention.
(Maryam:97)

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= $$/# 9& %. $/# =) $
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56
When it is said to them Follow what Allah has
revealed, they say Nay! We shall follow the ways of our
fathers. What! Even though their fathers were void of
wisdom and guidance? (al-Baqara:170)
As for the second phase, we will not find it difficult to force
people to utter Laa Ilaha Illa Allah. They already utter it
day and night. The difficulty; however, lies in assuming that
by mentioning Laa Ilaha Illa Allah, they have become
Muslims whatever their practical conduct and whatever their
violation of the provisions of this phrase in real life. Another
potential obstacle is that if you tell people that Laa Ilaha Illa
Allah has certain conditions which must be fulfilled before
one is given the name Muslim, they will attempt to refute
your claim, asserting that they have never heard their
ancestors mention anything like it.
Most of these people carry the blemish of al-Fikr al-Irjai
(Irja Doctrine) which claims that whoever says Laa Ilaha
Illa Allah is a believer though he never performs any Islamic
act, that faith (Eeman) is belief (Tasdiq) or belief and
acknowledgment (Iqrar) (action is not included in faith), and
that all forms of violations are simple sins, stressing that a
sin does not affect ones faith.
Uprooting this blemish from peoples lives and steering them
toward the correct concept of Eeman which says that Eeman
is both belief and action, and which the pious predecessors

57
wholeheartedly embraced is the real mission of some people
(al-Ghuraba) whom Muhammad gave the following glad
tiding: Islam began strange and will return to being strange
and Tuba (a field of heaven) to the strangers.
1


The first port of call in our mission will be to define Laa
Ilaha Illa Allah whose meaning became unclear or unknown
in the second phase of Islam (al-Ghurba ath-Thaniyya).
Defining Laa Ilaha Illa Allah should not be in the form of a
lecture, lesson or advice; rather, it is a real and continuous
endeavour with subsequent follow-ups of cleansing peoples
souls of the stains implanted by the Irja doctrine as well
secularism. Both trends are an acid that is eating away the
pillars of Aqeeda, depleting it of its vital content and wasting
away its full force which it once cherished when it was first
revealed by Allah . Therefore, hastiness in this matter
(Laa Ilaha Illa Allah) under the pretext that it is obvious and
does not require any effort, that the efforts already exerted in
this matter are sufficient, or that there are other more
important issues to be dealt with than defining Laa Ilaha Illa
Allah will not serve the Dawa or produce the desirable
results.

The exemplary people in this respect are the unique
generation. We need to ponder the Quran as well the
Sunnas concern with clarifying this issue (early generation

1
Muslim.

58
being exemplary in Dawa), not to mention education which
took up the lions share in the Dawa years. If we assume
that the reason the Quran focused on this issue in the
Makkan chapters (As-Suwar al-Makkiyya) was to address the
polytheists first, then we should bear in mind that today we
are faced in our Dawa mission with people who have fallen
in polytheism, though they are not necessarily all polytheists,
a polytheism in terms of belief, worship and legislation,
similar to the one Arabs fell into.

However, we equally need to recall that focus on this issue
does not always mean that the addressees are polytheists;
rather, the believers, too, need continuous reminders. This is
evidenced by the fact that reference to Laa Ilaha Illa Allah in
the Quran has never ceased even after the formation of the
Muslim group, its establishment in the land and embroilment
in the wars for the supremacy of Laa Ilaha Illa Allah:

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? &! =F69# %!# & `6%

59
3 !$/ F3= 7F. &#' 9# z# )
= #/
O you who believe! Believe in Allah and His Messenger,
and the scripture which He has sent to His Messenger
and the scripture which He sent to those before (him).
Any who denies Allah, His angels, His Books, His
Messengers, and the Day of Judgment, has gone far, far
astray. (An-Nisa:136)

Subsequent verses were revealed in Madina, tying the
political, economic and social directives to Laa Ilaha Illa
Allah and its conditions:

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60
M9# 9# `? '$@ / >$m
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O Lord! Lord of Power (and rule), You give power to
whom You please, and You strip power from whom You
please. You endue with honour whom You please, and
You bring low whom You please. In Your hand is all
good. Verily, over all things You have power. You cause
the night to gain on the day, and You cause the day to
gain on the night. You bring the living out of the dead,
and You bring the dead out of the living; and You give
sustenance to whom You please, without measure. Let
not the believers take for friends or helpers the
unbelievers rather than believers. (Al-Imran:26-27)

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61
O you who believe! Obey Allah, and obey the
Messenger, and those charged with authority among you.
If you differ in anything among yourselves, refer it to
Allah and His Messenger. If you do believe in Allah and
the Last Day, that is best, and most suitable for final
determination. (An-Nisa:59)

So, Laa Ilaha Illa Allah is not a lesson or a lecture delivered
and then forgotten; rather, it is a lesson that is delivered and
studied time and again, and should constitute the buzzword
of Muslims until the Day of Judgment.

What is the rationale behind defining Laa Ilaha Illa Allah?

As defined by Allah , it is wisdom and beautiful preaching:

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9_ L9$/ m& ) 7/ `=& /
&#6 `=& G9$/
Invite (all) to the way of your Lord with wisdom and
beautiful preaching, and argue with them in ways that
are best and most gracious, for your Lord knows best

62
those who have strayed from His path and who receive
guidance. (An-Nahl:125)

We need to realise that wisdom and beautiful preaching do
not mean turning a blind eye on peoples errors and
deviations in order to earn their satisfaction. Prophet
Muhammad was the most aware of Allahs Goal
because he directly (verbatim) received Allahs Message.
How did he convey the Message? Did he overlook peoples
polytheism? Did he avoid facing them with their reality,
whilst he was the one who was commanded to fearlessly
express the Truth (Al-Haqq):
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Therefore, expound openly what you are commanded.
(Al-Hijr:94)

The polytheists complained to Abu Talib (the Prophets
uncle) about Muhammads shattering their hopes and
dreams, scolding their gods and branding their forefathers as
non-Muslims. Prophet Muhammads confrontation with
Arabs was carried out through pure wisdom. And wisdom
was restraining the hands and passive reaction approach at
that time, without causing any provocation which might
make their hostility against us a justifiable cause. This
brings about one of the most important issues of our time.

63
Consider; for instance, the exemplary point in the early
generation (restraining your hands). Is it wise for us to get
embroiled in the present time in an armed struggle with
people of power? Hostility from any regime that does not
implement Allahs Law is something we always expect
because it is part of Allahs Laws (Sunan Allah ). It has
never occurred before that a pre-Islamic regime accepted the
invitation (Dawa) of Laa Ilaha Illa Allah or accepted a truce
if approached to do so.

When Shuayb said to his people:

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3 t:#
And if there is a party among you who believes in the
message with which I have been sent, and a party which
does not believe, hold yourselves in patience until Allah
decides between us, for He is the best to decide. (Al-
Araaf:87)


64
They did not accept the truce. They instead persisted in
ousting the believers or forcing them to abandon their
religion:

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%!# #`# 7 $K% & `G9 $G= $% 9&
$. .
The leaders, the arrogant party among his people, said:
O Shu'ayb! We shall certainly drive you out of our city,
you and those who believe with you; or else you (you and
they) shall have to return to our ways and religion. He
said: What! Even though we do detest (them)?. (Al-
Araaf:88)

In the modern regimes which call themselves democratic,
freedom is given to all the sects/groups and all invitations
(Dawaat), except the group which calls for LaaIlaha Illa
Allah. What happened in Algeria is a sufficient case in
point. When the Islamists in Algeria went by the rules of the
regime regardless of whether that is right or wrong- by
going through the electoral process and eventually winning
the polls, the regime changed the rules of the game (betrayed

65
them) and violently opposed the winning party. This was the
warm welcome they received: Accept things as they are or
you will be driven out.

There is no need to ask if there is another approach to use in
Dawa without incurring the wrath of the regime, because it
is obvious, but the question we should ask is: Is it wise for us
to get embroiled in the present time in an armed struggle
with people of power? To answer this question, we need to
revise the lesson learnt from the history of the early
generation dealt with in the previous chapter. First, we
should ask the following question: When did Allah
permit the Muslims to fight back:
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To those against whom war is made, permission is given
(to fight), because they are wronged, and verily, Allah is
Most powerful for their aid. (Al-Hajj:39)

The permission came after the achievement of some goals;
for instance, resolving the issue of Laa Ilaha Illa Allah, the
issue of legitimacy, establishing a solid base (Muslims),
expanding the base with the arrival of al-Ansar, and
educating the base with absolute submission to Allah .

66
Now let us look whether these have been achieved in our
present time? Has the issue of Laa Ilaha Illa Allah been
resolved not only for the public but for the Duaat
themselves? Do the Duaat now realise that implementing
other than Allahs Law is a form of polytheism that drives
the user out of faith (Eeman) and that contentment with this
man-made laws is also a form of polytheism that drives the
user out of faith (Eeman)? Or is the controversy still going
on over this issue?

Recall that assessing people here is another matter that
should not preoccupy us at this stage at the expense of our
mission, which is showing the true reality of Laa Ilaha Illa
Allah. They are and they should be- two different issues.
One is educational; that is, showing people the facts; facts
which many people ignore due to the second strange phase
of Islam (al-Ghurba ath-Thaniyya). It is the Message which
Allah has entrusted us with (Amana) and which we should
convey to people however unfamiliar it may seem to them.
The second is practical, and practice should be preceded by
evidence first. There should be an exhaustive explanation of
the issue only, without confusing people by raising other
issues which may divert peoples attention and put them off.

Is the issue of implementing other than Allahs Law clear
for the Duaat ignoring the masses- or is Ibn Abbass
statement Kufr duna kufr still confusing for them? Ibn

67
Abbass statement does not imply implementing other
than Allahs Law; rather, it is judgment on a specific issue
on implementing other than Allahs Law out of ignorance,
misinterpretation, fantasy and bribery without making such
judgment a law that contravenes Allahs Law. For
example, a judge who does not implement Allahs Law
concerning drinking alcohol because he accepted bribery
from the family of the guilty person is a corrupt judge, but
his corruption does not mean he is Kafir. However if he one
day says that drinking alcohol is not a crime or is not a
punishable offence, and comes up with another punishment,
then he is, according to Muslim jurists (Fuqaha), considered
as Kafir because he has invented a law that contravenes
Allahs .

The Tsars (at-Tataar) once implemented a concoction of
laws, some taken from the Quran, some from the Bible,
some from the Torah, and others enacted by Genghis Khan, a
mishmash of laws. In his interpretation of the following
verse:
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`%`

68
Do they then seek after a judgment of (the days of)
ignorance? But who, for a people whose faith is assured,
can give better judgment than Allah? (Al-Maida:50)

Ibn Kathir commented on the Tsars act, stating: Allah
condemns any law that does not comply with His Law.
Allahs Law contains all the good, forbids evil, and is
fairer than any other views or laws made by man without
drawing upon Allahs Sharia. A case in point is the
Tsars who preferred their Kings concoction of laws over
Allahs Sharia and adopted them as the regulator of their
affairs, instead of the Quran and Sunna. So, whoever
implements such laws is a Kafir who deserves the death
penalty, unless he returns to Allahs Law and Sunna.
1


Because of his scholarly knowledge of jurisprudence issues,
Ibn Kathir knew very well the meaning of Ibn Abbass
statement, and the difference between issuing judgments
other than Allahs on an issue, and implementing other
than Allahs . In his thesis entitled Tahkim al-Qawanin al-
Wadiyya (Adopting Man-Made Laws in Judgment), Sheikh
Muhammad Ibn Ibrahim Ibn Abdullatif Al Sheikh, who is
noted for his scholarly knowledge and outspoken character,
says: Note the tags of Kufr (disbelief), Zulm (injustice) and
Fusuq (deviation) Allah attaches to those who implement
other than Allahs Law. And it would be wrong to think

1
Tafsir Ibn Kathir, Vol.2, p.68.

69
that Allah would brand one as a Kafir whilst he is not. A
person who implements other than Allahs Law is a Kafir.
His Kufr may either be in terms of belief which invalidates
ones faith (Eeman) or be in terms of action which does not
invalidate faith. Kufr in terms of belief are six types:

First, the judge disagrees with Allahs Law and
Muhammads Sunna, and this is the meaning of Ibn
Abbass statement. According to scholars, whoever
disagrees with one of the fundamentals of religion or a
branch of it, or rejected one of the words in the language of
the hadith, is considered as a Kafir, a Kufr that invalidates
ones faith.

The second implies that the judge does not disagree with
Allahs Law and Muhammads Sunna on the grounds
that these two are valid. However, he believes that a law
other than that of the Prophet is more comprehensive and
appropriate for people involved in disputes, or for new
circumstances. This is undoubtedly a type of Kufr because it
gives preference of fallible man-made laws over Allahs
Perfect Law. More to the point, Allahs and
Muhammads Laws do not change with the change of time
and circumstances. There is not a case, but that it has its
corresponding judgment in the Quran and Sunna...


70
Third, the judge does not believe that his judgment is better
than Allahs and the Prophet, but believes that it is
similar. This type is similar to the previous two types in that
it invalidates faith because it places the Creator and the
creature on an equal footing. Allah is above this
according to a number of verses:
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And whoever does not rule by what Allah has revealed,
such are the disbelievers. (Al-Maida:44)

Fourth, the judge does not believe that ruling by man-made
laws is similar to ruling by Allahs Laws; however, he
uses man-made laws in judgment. This type is similar to the
previous one because it allows the implementation of other
than Allahs Law.

71
Fifth, this is the type which explicitly, arrogantly,
intentionally, formally, loyally, referentially and disputably
disagrees with Allahs Laws in all aspects. Just as legal
courts have their judgments set up by the Quran and Sunna,
these courts have a concoction of legal references derived
from different legal systems such as the French, British,
American legal systems.

Sixth, this type consists of laws used by heads of tribes and
clans, mostly derived from ancestors tales and traditions
which they call Sawalif (precedents).

The other category is Kufr in terms of action which does not
invalidate faith. This category does not invalidate faith.
This is the kufr duna kufr which Ibn Abbas refers to in
his interpretation of the verse:
And whoever does not rule by what Allah has revealed,
such are the disbelievers. (Al-Maida:44)

It is so called because it is a judgment passed on a case out
of fantasy or desire. The person who passes such judgment
does not refute the validity of Allahs Law and the
Prophets Sunna, and admits his mistake and deviation
from the Right Path. It is true this Kufr does not invalidate
ones faith, but plunges one in one of the most serious sins
such as fornication, drinking alcohol, theft, al-yamin al-
ghamus (the oath that drowns one in sin), and so on and so

72
forth. A sin which Allah refers to as Kufr in the Quran
and is more serious than the one He does not refer to as Kufr.

Is the issue now clear for the Duat themselves or are some
Duat still confused, sometimes by the purport of Ibn
Abbass statement and sometimes by the influence of Irja
doctrine which separates Faith and action, though such
action explicitly violates the provisions of Laa Ilaha Illa
Allah; for instance, implementing other than Allahs Law?

If some Duat are still confused by the issue, what about the
masses? How much work is needed to clarify the issue in
peoples minds so that they can see the Divine Truth (al-
Haqq ar-Rabbani)?

Al-Hakimiyya (adopting Allahs Laws in judgment) is not
the only issue that desperately needs clarification concerning
Laa Ilaha Illa Allah. In fact, resolving the issue entails first
liberating it of the Arab nationalism and social justice, and
other similar issues which crept in during the course of
Dawa. There were several issues before the Prophet
Muhammad which he could have raised to increase the
masses. The Arab Peninsula was occupied by the Persians
and the Romans. Prophet Muhammad could have stirred
the Arab nationalism to attract the masses, and then easily
instruct them to say Laa Ilaha Illa Allah. There was also the
social issue in question. Whereas the rich grew richer, the

73
poor grew poorer. And no one thought of ever putting a
limit on the richs affluence by eliminating usury -at least-
and transferring the excess of wealth from the rich to the
poor. He could have raised this issue, earn the approval of
the deprived masses, and then gather enough momentum to
confront Quraysh. Driving home the phrase Laa Ilaha Illa
Allah amidst the dust of war would have been so much
easier. There were equally, other general issues, which by
their nature, constituted a material useful enough to win the
voices of the masses. However under the Divine
Directives, Muhammad never raised any issue of this
nature during the educational phase in Makka. Rather, he
raised and defended the issue which incurred the antagonism
of the superiors and subsequently that of the masses. He
, despite all the antagonism, remained steadfast in his
mission until Allah opened up the hearts of the unique
generation for the phrase Laa Ilaha Illa Allah.

This does not mean that other issues were unimportant. The
Islamic Movement dealt with them one by one, but the most
urgent and crucial issue in the Divine System is Laa Ilaha
Illa Allah upon which depends mans life in this life and his
destiny in the Hereafter. Moreover, all life issues in the
Divine System- ought to emanate from and be tied to Laa
Ilaha Illa Allah so that they take on the virtues of honesty,
loyalty and submission. That is why it was necessary to
resolve the issue of Laa Ilaha Illa Allah first, cleansing it

74
of any haziness during the development phase so that
worshipping Allah is for the sake of Allah and for the
sake of earning Allahs Satisfaction. Once Laa Ilaha Illa
Allah is settled well in the hearts, other life issues will be
achievable without fear of confusion in those hearts, because
if fear persists during the phase of development and
confusion crops up in early stages, then the Satan finds his
way in easier.

Is the issue of Laa Ilaha Illa Allah, now pure and clear in the
hearts of Duaat ignore the masses for the time being-
uncontaminated with nationalistic and social justice issues.
Have the Duaat steered clear of talking about Islam
Communism, Islam Democracy, and Islam Pluralism to
attract the masses? Has now the issue of legitimacy been
resolved, not for the masses, but for the Duaat themselves?

But how do we define the concept of legitimacy?

During the second strange phase of Islam (al-Ghurba ath-
Thaniyya), especially after the phasing out of Islamic Sharia
as a valid source of judgment in most Muslim countries, we
overlooked our Islamic standards and superseded them with
Western ones, particularly in the field of Legitimate
Politics (As-Siyyasa ash-Shariyya). To the West, the
criterion for legitimacy is victory in the elections; that is to
say, a landslide victory means leadership. This was not the

75
case when the Islamists reached this level in Algeria! We
have become well acquainted with the Great West for
playing double standards in any issue that relate to the
Muslims, because it adamantly believes in values, principles,
respect for others and respect for human rights! Now forget
about the West and its values, and let us ask the Islamists the
following question: Is this the Islamic criterion in this issue?

Suppose an individual, party, body or any political type has a
landslide victory in elections, say, 100% of voices, but does
not implement Allahs Law. Can we say that such
individual, party or body has legitimacy in Allahs
religion? We have been confused in this second strange
phase of Islam (al-Ghurba ath-Thaniyya) by two different
issues: the way of selecting the ruler, and the legal system.

When Islam was the ruler in the Islamic land, scholars of
legitimate politics talked about the conditions a ruler should
fulfill prior to leadership, free allegiance, consultation
(Shura), and other issues related to the conditions of
leadership. They also talked about Fiqh Ad-Darura (the
legal rules of necessity) and the possible concessions on
some conditions through necessity, stating that obedience is
to the majority. It never occurred to them, though, that a
ruler may adopt other than Allahs Law and still be the
legitimate ruler over Muslims.


76
The fundamental prerequisite of legitimacy in Islam is that
the existing legislation must be the Divine Law. It stated
above, according to Ibn Kathir, that a ruler who does not
implement Allahs Laws will automatically implement other
laws that contradict those of Sharia. With the foregoing in
mind, has now the issue been resolved for the Duaat first
forget about the masses? Or is it that our speech is all about
elections; that is to say, selfish questions such as are the
elections free or rigged? How many voices have we secured?
And how much effort is needed to increase our share of
voices? The belief that securing the majority of seats in
parliament will pave the way for us to implement Allahs
Laws is very naive; what happened in the Algerian elections
suffice as an example. Opting for this way on principle- in
order to attain leadership, and then implementing Allahs
Laws on this premise is illegal because it makes people the
reference in selecting the legal system they find fit for them
(not to mention here the selection of the leader). If they
choose Islam, then it is Islam which should rule, and if they
choose other than Islam, then it is what they have chosen that
should rule. Is this Islam?

Where do we stand in terms of the verse which says

77
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It is not fitting for a believer, man or woman, when a
matter has been decided by Allah and His Messenger to
have any option about their decision. If any one disobeys
Allah and His Messenger, He is indeed on a clearly
wrong path. (Al-Ahzab:36)

Abiding by Allahs Laws is not related to peoples
choosing or not choosing what legal system is suitable for
them so long as they are Muslims. Rather since they are
Muslims, then automatically it is Allahs Law which rules
them; otherwise, their faith (Eeman) is invalidated if they
oppose or reject Allahs Law and seek other legal
systems, even if they pray, fast and claim to be Muslims:

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78
They say we believe in Allah and in the Messenger and
we obey, but even after that, some of them turn away.
They are not (really) believers. When they are summoned
to Allah and His Messenger in order that He may judge
between them, behold some of them decline (to come).
(An-Nur:47-48)

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But no, by the Lord, they can have no (real) Faith, until
they make you judge in all disputes between them, and
find in their souls no resistance against your decisions,
but accept them with the fullest conviction. (An-
Nisaa:65)

It is true to say that Islam, in reality, would not be able to
rule were in not for a handful of believers who insist on
implementing Allahs Law and reject any other laws in
the belief that accepting other than Allahs Law as a legal
system invalidates ones religion. This type of Muslims is
very rare in society, and is weakened and undermined by the
intrigues of al-Jahiliyya. This is a fact, but we should keep
on inviting people to Islam and show them the reality that

79
ones faith is invalidated if he accepts other than Allahs
Law. We should keep on educating people the provisions of
such reality until the base of the believers gathers
momentum and takes the lead. This is the mission of the
Dawa at present however long that may take to achieve,
instead of sending people to the polls and asking them
whether or not they wish to be Muslims!

Is the issue now clear in the mind of the Duaat, not to
mention the masses, or have they unconsciously slipped into
the criteria of democracy, which make the massesat least
seemingly
1
- the ones who have a say in the type of legal
system they see appropriate for themselves, rather than Allah
Who
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Is it not His to create and to govern? (Al-Araaf:54)

This is the dividing line between al-Jahiliyya and Islam.

Has the base now been founded on strong grounds? If the
issues of Laa Ilaha Illa Allah and legitimacy have not been

1
In a democratic scenario, the masses believe that they are the ones who
rule, but it is in fact capitalism which rules. From an Islamic perspective
whether power is in the hands of the masses or capitalism, in both cases
such system is other than Allahs Law.

80
digested at least by some of the Duaat, how will the base
meet the required specifications?

The required base which consists mainly of the Duaat
trained to diffuse the call at a larger scale- is based on two
main principles: a full understanding of Islam and a thorough
awareness-raising on the requirements of this religion.

It is mentioned early on that a profound understanding of
Islam still has some shortcomings in two main issues of
Islam: Laa Ilaha Illa Allah and legitimacy, not to mention of
course other issues which will be dealt with concerning the
approach adopted by the movement. As for education, this
issue is more serious, and its shortcomings devastating.

During the Makkan phase, Prophet Muhammads prime
concern was to provide the base with an education based on
solid grounds in all the fields: faith, morals, behaviour,
existence and practice. There may never be a generation
similar to that of the companions of the Prophet ; every
generation is unique. Nevertheless, it is Important to stress in
this respect that the exemplary point in that unique
generation is the base (the foundation). In instilling the
principles of Aqeeda in people, the base possessed
outstanding potentials because it is the base which usually
carries the Dawa. This generation should follow in the same
way. More illustratively, members of the base will set the

81
example and the movement should capitalise on their efforts.
In other words, the outcome of the movement will largely
depend on these efforts in removing the strangeness in the
second phase of Islam (al-Ghurba ath-Thaniyya), just as the
mission of removing the strangeness over the first phase of
Islam (al-Ghurba al-Oula) was assigned to the first group.

The subject of education will be dealt with in a separate
chapter, but we should note here that the current phase for
the base is very demanding. It is a special mission, with
extraordinary obstacles, and strong antagonism which
require a high level of tactics to surmount such obstacles and
deal with such antagonism. Despite the obvious hardship to
reach the required level, it is something inevitable for the
Muslim nation which, through its lethargy, has been an
inviting target. So, there should be some extraordinary
efforts to compensate for that lethargy which lasted for more
than two centuries, during which the enemy managed to
stomp on the nations chest and refuse to move.

If the first the generation, including Muhammad who was
receiving and conveying the Divine Message, exerted some
extraordinary efforts to remove the strangeness which
surrounded the first phase of Islam (al-Ghurba al-Oula), we,
who do not enjoy such presence of Muhammad
(physically) need to multiply our efforts, seeking the Support
of Allah to bless our efforts to remove the strangeness

82
which surrounds the second phase of Islam (al-Ghurba ath-
Thaniyya).

The area which desperately requires hard work is the
creation of the base. The downsides we see today in the
work of Islamic movements are proof enough that there have
been some hastiness which overlooked the issue of
education; in fact, we sometimes do not realise that one issue
or another requires education and training. Has now the
scope of the base been expanded to the required extent
needed for the present phase?

If it is the base of the masses, it goes without saying that this
base has been expanded through the continuous efforts of the
Dawa for more than one century, through the sacrifice of
martyrs, the insanity of al-Jahiliyya in imprisonment, torture
and spilling the blood of Muslims. This is one of Allahs
Laws in this universe (Sunna Rabbaniyya) which tyrants
often tend to ignore; that is, the Dawa for which blood is
spilt will not perish. Tyrants often believe that if they
imprison torture, evict and kill a large number of Muslims,
they will put an end to the Dawa, and will make this as an
ongoing challenge they must take on; whereas, Allah
makes this (Dawa) itself and anything that this may incur as
His Preordainment to bless and pardon the believers, and to
deprive the disbelievers of such blessing:


83
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So lose not heart, nor fall into despair, for you must gain
mastery if you are true in Faith. If a wound has touched
you, be sure a similar wound has touched the others.
Such days (of varying fortunes) We give to men and men
by turns so that Allah may know those that believe, and
that He may take to Himself from your ranks Martyr-
witnesses (to Truth). And Allah loves not those that do
wrong. Allah's object also is to purge those that are true
in Faith and to deprive of blessing those that resist
Faith. (Al-Imran:139-141)


The base of the masses has indeed mushroomed to include
the entire Islamic world. Thousands of youth, though born

84
into and grown in non-Islamic systems, jumped on the
bandwagon, influenced by both the activities of the Dawa
and the insanity of the pre-Islamic era (al-Jahiliyya). After
all, it is Allah Who chose for them the Path of Islam. But,
what is the weight of the masses concerning the movement?
As for the Duaat, there is no doubt that they were pleased
with the expansion of the base in this fashion. However
whether or not such masses have braced themselves for the
Dawa as the Ansar did upon the call of Prophet Muhammad
is something questionable.

The first question that springs to mind is: Would these ardent
masses remain steadfast when tyranny strikes, attacks,
terrorises and expels the Muslims? Suppose the Muslims
seize power in a country and are fiercely challenged by the
Crusaders or Zionists, and suffer under some economic
sanctions imposed. Would the masses remain patient and
endure suffering in order to establish Islam as a system or
would they wane and start looking for a means of
subsistence?

Suppose that the Muslims assume power in a country and are
not challenged militarily or economically, but they simply
prohibit music, indecent TV programs, impose Hijab, and so
on and so forth. Would such masses remain so zealous or
would some of them wane and dismiss such prohibitions as
fanatical?

85
Wouldnt it be wise first to educate such masses and prepare
them for the obligations of Islam so that they are better
equipped when challenged by the enemy or when Islam as a
system is established in the land? Who would teach such
masses whilst the base itself has not yet completed its
education and is not yet fully ready for the rapid expansion
of enthusiastic and excited masses?

Submission to Allah is a thorny issue, and it is not
appropriate to point the fingers of blame to anyone, for Allah
Alone knows what is inside the souls:
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(Allah) knows of (the tricks) that deceive with the eyes,
and all that the hearts (of men) conceal. (Ghafir:19)

However, suffice it to say that the divisions, conflicts and
discord which are besetting the Islamic world carry certain
significance: There are shortcomings in teaching those
involved in the Dawa the issue of Islamic brotherhood and
in real submissiveness to Allah .

Conflict is not a flaw in itself though it should be controlled
to avoid producing fanatics stirred by their own desire, love
for individuals or parties. Unsurprisingly, the companions of
Prophet Muhammad (As-Sahaba) did argue and dispute

86
over some matters, but were not divided. Hence, this is the
crux of the matter: When we dispute over a matter and we
are all submissive to Allah and to the Truth (al-Haqq),
surely the conflict will diminish, and so will the phenomenon
of partisanship creeping into the Islamic world and
prompting on its way fanaticism of opinion, thought,
leadership, group and method. At the same time, agreement
over something incorrect or untrue is not desirable because it
will not serve the objectives of the Dawa. Rather,
absoluteness in showing the Truth is more inviting to create
affection amongst the hearts than pretending to correct what
is wrong and show the correct thing.

In short, there is some hastiness in our action and there is
still a long way we need to cross so that Allah empowers
us. After all, He has shown us the way through which we
can attain that superiority:

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87
$' <9# 7`m !# 77?#
9# $' <9# m 9# ?
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It is He Who has strengthened you with His Aid and
with (the company of) the believers, and (moreover) He
has put affection between their hearts. If you have spent
all that is in the earth, you would not have produced that
affection, but Allah has done it, for He is Exalted in
might, Wise. O Prophet! Sufficient unto you is Allah,
(unto you) and unto those who follow you among the
Believers. O Prophet! Rouse the Believers to the fight.
(Al-Anfaal:62-65)

The verse implies four successive conditions to be fulfilled
before attaining victory: the existence of true believers,
affection amongst the believers, absoluteness in worshipping
Allah , and readiness for war as the conditions for Jihad
allow. If we look at the reality of Dawa in the light of these
conditions, we will find that we have crossed some distance,
but with haste!

88

89
The Causes and Effects of Haste
in the Contemporary Movement


here are three causes of haste. First: inaccurate estimate
of the extent of the nations distance from the reality of
Islam. Second: deception by the overzealous masses and the
belief that the mission, though arduous, is accomplishable.
Third: miscalculation of the enemys response. Clearly,
when the Dawa started more than half a century ago, the
state of the Muslim nation was not completely uncovered
from all its sides. There were some remains of Islamic signs
still apparent for the observer who would think that the good
was still thereThe intellectual battle had not yet got hold
of the nation as it does now, and the remains of the traditions
were covering the pit that lurks behind these Islamic signs
and were thus hiding the real image.

As for the intellectual battle, it began when the Islamic world
fell prey to the hands of the West, and was seduced by the
scientific advancement of the West; the Muslims felt inferior
and backward in all the fields. The educational methods and
media strengthened this invasion and thus produced
generations which gradually stripped themselves of Islam
and joined in the process of Westernisation. However, when
the Dawa began more than half a century ago,
Westernisation was not yet ripe as only Aristocratic women
T

90
would appear in their swimsuits in the sea. Middle-class
girls were still shy, though tempted by images in newspapers
and magazines. Girls of the lower class were disgusted and
condemned such act, and innocent relationships between
boys and girls took place under an extreme sense of shyness
and secrecy. A girl caught in the act would be branded as a
whore. The Western ideas were published in newspapers and
books, either with an acknowledgment of the original author
if the writer is trustworthy or without acknowledgment. In
most cases, authors would attribute such thoughts to
themselves without acknowledgment. The stage, cinema,
television and radio all worked for the intellectual battle;
however, its leaders were limited and its impact was still
thriving. In a nutshell, the transition was not as swift as it
would be later on, precisely after the Second World War,
when it made giant leaps.

On the other hand, some remains of traditions were still
existent and appeared to the observer as solid in resisting the
intellectual battle as had been the case approximately half a
century ago. There were some youths who regularly go to
the mosque, even in large capitals where the intellectual
battle was concentrated. During Ramadan, both children and
adults would fast, and nobody would dare to openly eat or
drink, even if exempt from fasting for medical reasons or
otherwise. Marriage would take place with both parents
knowledge and consent, and, in most cases through them.

91
The family members were tied with a strong bond, where the
father had the final say and the children had to comply with
the general traditions. Whoever violated such traditions
would incur peoples rejection and contempt. As for the
countryside, life was as it had always been since time
immemorial; it condemned the corrupted life in the city and
yearned for the past. In circumstances such as these ones,
the observer may easily have overlooked many facts!

Islam had already been heavily impregnated with a set of
traditions, and at a certain period in the life of a nation,
peoples adherence to a set of traditions may be so strict that
people start to believe that such traditions are the real
religion. Traditions; however, lose their flavour after a
while when they do not receive their lifeline which pumps
life into and revives them. In the absence of such a lifeline,
traditions would freeze on one hand, and disintegrate on the
other. Traditions may persist for centuries if no drastic
change takes place in society, though they will eventually
break because of the intellectual erosion factors, if we may
say so. When drastic changes do take place in society,
traditions cannot resist for certain.

What happened in the Islamic world is that the instruments
of destruction the intellectual battle were very vicious
and designed to destroy Islam itself, not to mention its
apparent traditions. Under such destructive instruments

92
which strive night and day, traditions will rapidly
disintegrate.

Within half a century, things changed dramatically, as if the
early nation was superseded with another completely
different one (similarity in name only); corruption, which
they labelled Renaissance began to take its toll. The
virus of such corruption was no longer confined to the
circles of Aristocratic girls who show up in their swimsuits
on the beach. Rather, the virus travelled down to infect the
middleclass girls, and then the lower class (countryside)
girls. Relationships between boys and girls whether
innocent or not have now became something common in
society; in fact, part of its fundamentals. The family lost
its sense of unity; the children had absolute freedom to
manage their own affairs and parents no longer possessed
authority over them. Religion, in general, became a token of
stagnation, backwardness and inability to cope with change
and progress. Adherence to something and refusal to change
became an insult, because things must change and must not
remain fixed.

Within half a century, all this took place and was attributed
to progress, renaissance, keeping up with the developed
world, technology and the communication revolution. It was
of course impossible for Islam to remain outside this wave,
but another scenario would have been possible had Islam

93
been alive in the hearts of Muslims, and had not simply
been a set of soulless traditions.

Scientific and technological progress does not pose a
problem for the Muslim; in fact, Muslims assimilated all
the scientific movements that existed and introduced some
dramatic changes to it, most important of which was the
implementation of pragmatics in scientific research. Add to
that the scientific discoveries which constitute the core of the
present development. So, the Muslims Aqeeda is not
shaken at the acquisition of knowledge nor is his belief in
Allah and the Last Day, because his is a balanced
disposition where the instincts of faith and knowledge
harmoniously coexist:
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Those truly fear God, among His Servants, who have
knowledge. (Fatir:28)

Discord took place in Europe as a result of the defect in the
religion they were embracing and the defect in the
disposition inherited from such religion. This is not because
religion innately contradicts knowledge or because
knowledge may take the place of religion. Had Islam been
alive in the souls of Muslims and had not been a mere set
of soulless traditions, the Muslim nation would have

94
certainly been a civilisational paradigm, different from the
Western one. It would have developed from defect to
defect, focusing during its process, on only one side of man:
the spiritual side or physical side, either the side which
works for the Hereafter and discards the worldly life or the
side which works for this life and discards the Hereafter. In
either case, it is unable to focus on man as a single entity and
an integral part created by Allah :

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Behold, your Lord said to the angels I am about to
create man from clay. When I have fashioned Him (in
due proportion) and breathed into Him of My spirit, fall
you down in obeisance unto Him. (Saad:71-72)

The Muslim nations inability to acquire the scientific and
technological progress and its inability to present a
distinguished and sophisticated civilisational model had
some significance which those involved in the Dawa should
not miss. The significance is that the burning flame of this
religion in the souls of Muslims doused or weakened
somehow to an extent that it became unable to interact with
events as it had done before with the events of history. This

95
weakness was obviously caused by certain other factors, but
not by the nature of this religion which is full of life and
which worked miracles throughout mans life when people
sincerely believed in it and steered it in different directions
in the real world. The heart must have been infected with
some diseases, and so was the entire body:

There is a lump of flesh in the body, if it is sound the whole
body is sound. It is indeed the heart
1


If such diseases had been diagnosed by the Duaat from the
very start, they would have treated them before setting out
on their journey. If it appeared to them that all the forms of
scientific, materialistic, political, military, civilisational and
cultural backwardness which Muslims had fallen into was
caused by Aqeeda backwardness, which they particularly
suffered recently, they would have set up a method for the
Dawa other than the one they have adopted, and their vision
in seeking ways of treatment would have been different.

It goes without saying that the reality of the Muslim nations
distance from the true image of Islam was crystal clear. But
the extent of this distance and its nature were concealed
behind the crust of deceptive traditions, which made it
appear to the observer that the base under it was still intact or
that it did not need refurbishments here and there.

1
Al-Bukhari

96
The Dawa should have closely examined the base to see if it
was still intact or bound to collapse during the successive
shake-ups the Muslim nation had been experiencing. By
doing so, a decision would be reached on what should be
done first: is it refurbishing the structure or rebuilding the
base? The corruption which gripped the nation was not
confined to behaviour only, but it involved concepts, and a
corruption in concepts is more serious and more difficult to
deal with than corruption in behaviour. When the conduct of
an individual, group or nation is corrupt whilst the concepts
are correct, reform however arduous it may seem- is easier
to achieve than if the concepts have been corrupted. In that
case, a great deal of effort is necessary; the effort to correct
the misconceptions, which is the hardest, and the effort to
correct behaviour.

At the beginning of the Dawa, all the concepts were already
corrupt, as hinted early on, even the concept of Laa Ilaha
Illa Allah. As a matter of fact, corruption started in the
concept of Laa Ilaha Illa Allah, turning it into a sheer
utterance, then moved to some rituals performed by some
people as a slavish imitation rather than as a conscious act
which links man to an integral system of life which
comprises all aspects of life: worship and work, politics and
economy, and social and intellectual relations.


97
Several factors had an impact on corrupting the essential
concepts of Islam in peoples minds. People were no longer
aware of the true image of Islam as once revealed by Allah
, and as once understood and assimilated by the first
generation and subsequent ones.

For instance, Al-Fikr al-IrjaI (Al-IrjaI doctrine) already
excluded action from the concept of faith (Eeman), claiming
that Eeman is belief (Tasdiq) and affirmation (Iqrar), and
nothing else, and that whoever says Laa Ilaha Illa Allah is a
believer even if he does not perform any act of Islam.

Sufism, in its turn, transformed Islam into a concoction of
Azkar (recitation of Allahs Names). Mystic and
imaginary as it is, Sufism remains utterly divorced from the
real world. Sufism does not enjoin what is good, does not
forbid what is evil, and does not call for Jihad, not to
mention the defects in worshipping tombs and deceased
clerics, and in bearing offerings to other than Allah .

The political tyranny beginning with the Umayyads,
followed by the Abbasids, the Mamluks and then the
Ottomans diverted peoples attention from focusing on
public issues. Rather, people were concerned with personal
matters only, and the concept of worship was confined to
rituals and individual merits which do not interfere with the
concerns of the group.

98
Consequently, at-Tawakkul (seeking Allahs Assistance)
changed into negative Tawaakul (reliance) without taking
into account the causes of things. More to the point, the
Aqeeda of al-Qada wa al-Qadar (Divine Preordainment)
changed from one of audacity and daring in dealing with
circumstances into one of deception and lethargy:

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Say, nothing will happen to us except what Allah has
decreed for us; He is our protector, and on Allah let the
Believers put their trust. Say, can you expect for us
(any fate) other than one of two glorious things
(martyrdom or victory)? But we can expect for you
either that Allah will send his punishment from Himself,

99
or by our hands. So wait; we too will wait with you.
(At-Tawba:51-52)

It was this change which divided the path into two: one path
leads to the worldly life and the other leads to the Hereafter,
after it had been only one path, beginning with this life and
ending with the Hereafter:
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But seek, with the (wealth) which Allah has bestowed
on you, the home of the Hereafter, nor forget your
portion in this world. (Al-Qasas:77)

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It is He who has made the earth manageable for you, so
traverse you through its tracts and enjoy of the
sustenance which He furnishes, but unto Him is the
Resurrection. (Al-Mulk:15)


100
Instead of taking the path of the worldly life which would
give them knowledge and power, some Muslims indulged
themselves in what they believed would bring them closer to
Allah such as Halaqaat Az-Zikr (recitation of Allahs
Names circles). Others indulged in the pursuit of lifes
splendours, tyranny, oblivious to the Day of Resurrection
and Judgment. They spread corruption in the land, and were
not challenged.

All these diseases which scraped out religion of its vitality
and sterilised Laa Ilaha Illa Allah of its effective dose
should have been diagnosed first. This is to say that the first
thing to begin with was correcting the concept of Laa Ilaha
Illa Allah and educating the base before attracting or
gathering the masses.

If the remains of the traditions which existed in society at the
beginning of the Dawa deceived the Duaat on the reality of
the disease which had hit the Muslim nation in its Aqeeda,
the enthusiasm of the masses in receiving the Dawa only
deepened their deception toward the real status-quo. The
masses welcomed the Dawa with unbridled enthusiasm, and
within a few years, approximately half a million people,
mostly youth, gathered around Al-Imam Ash-Shahid (Hasan
al-Banna). The figure is shocking given that the Egyptian
population at that time did not exceed twenty million, and
given that the figure does not include women, children and

101
the elderly who would not get concerned with a public issue
or welcome anything new.

There is no doubt that the spiritual copiousness Al-Imam
Ash-Shahid possessed and his outstanding ability to stir up
peoples emotions had a considerable impact on their
burning enthusiasm to welcome the Dawa. Only a person
with such a formidable talent would attract this huge number
of followers and within such a short time. But, for what
cause were they attracted in particular?

These masses found what would quench their spiritual
thirst in an enlightening fashion, dissimilar to the Halaqaat
Az-Zikr (recitation of Allahs Names circles) held by Sufi
leaders which the public would frequent to satisfy their
spiritual desires. Intellectuals condemned these circles, but
they had no enlightening alternative. Therefore, when Al-
Imam Ash-Shahid appeared on the scene, these intellectuals
immediately abandoned these circles because they now
found the enlightening alternative in Al-Imam Ash-Shahid
and his eloquent diction. He would surely quench their
spiritualism and at the same time safeguard their
intelligence. People now found who would revive their
hopes of revitalising Islam after the acute relapse which
gripped the nation soon after the removal of the Caliphate
(al-Khilafa). People now found who would raise them above
the forms of filth, which had been polluting society and

102
place them on the plane of noble ideals and good behaviour.
All these aspirations were risk-free; all people had to do was
to attend and listen.

Easy come easy go. These masses, which were easily
attracted and gathered, easily dispersed into thin air when
dangers loomed on the horizon. They went and never came
back. They never thought that attending and listening would
pose them any danger, nor were they ready for any danger.
Had they known this from the very start, they would have
never come or even thought of coming. Only those who
were closely educated by Al-Imam Ash-Shahid and received
his true potentials and genuine efforts did remain around
him. Was the gathering of these masses which fled at the
first hint of danger an asset for the Dawa or one of the
hurdles?

The answer to this question will be dealt with later on, when
we present the enemys reaction. However, the following
question is worth considering: What made the Dawa target
the masses at an early stage? It was a good-intentioned
move. It was believed that people had a defect in their
behaviour, and that persuasive language was the solution to
the problem. It would bring them back to the Right Path and
turn them into loyal instruments that would serve the
Dawa and steer it toward the desired goal.


103
It did not appear to those involved in the Dawa that the
defect was not confined to behaviour only, but also to the
concepts, especially those related to the implementation of
Allahs Law, and that the issue needed considerable effort
to convey the truth to the masses. This became clear later
on
1
after the Dawa had gone a long way in addressing the
masses on the basis that they would -through persuasive and
emotionally charged language- be suitable as loyal
instruments for the Dawa or at least be a raw material for
it. This also became clear after such concern with and
gathering of the masses in this manner and steering them
toward the political platform, had sparked the enemys
expected and unexpected reactions.

When the masses move, the local authorities worry; when
the movement is Islamic, both local and world authorities
worry, and perhaps the world authorities worry is worse.
To come to grips with the reality of this issue, we need to go
back to history.


1
In 1948, Al-Imam Ash-Shahid published a series of articles entitled
Marakat al-Mushaf (The Battle of the Quran) in which he clarified that
the conditions of the Umma were not Islamic and that they would not be
so unless Allahs Law was implemented. This meaning in particular
was not very clear during the first part of the Dawa process, but was the
beginning of a new phase of guidance. The publication was
discontinued due to the Palestinian war. Al-Imam Ash-Shahid was
assassinated in February 1949 before his followers could assimilate the
new trend.

104
In the last two centuries, the decline of the Islamic world in
all the fields was noticeableThe Ottoman state, which
Europe had once feared, began to deteriorate. Under the
Czar rule, Russia began to attack the Ottoman state and
usurp its wealth without any challenge. The Balkans
rebelled under the instigation of European states and
minorities rebelled inside the Islamic world. In short, the
Ottoman state plunged into turmoil. The Muslim nation was
no less in trouble, for it was already enveloped in
backwardness, poverty, ignorance and so on and so fortha
golden opportunity for Europe to destroy its old enemy.
European states began their plot to bring the entire Islamic
world under the control of European imperialism. The
European Crusaders were soon joined in by a new member,
the Jews, who had their own agenda to set up a Jewish state
in Palestine, but of course with the full assistance of the
European Crusaders.

When Sultan Abdul Hamid turned down the Jews request to
set up a Jewish state in Palestine, the Jews interests and the
Crusaders interest now became one, and so did the
conspiracy against the Muslims, though each party had its
own interest eventually. The conspiracy was very well-
calculated in every aspect, and the execution was fairly easy
for the Crusaders and the Zionists because the Muslim nation
was deteriorating. It had lost its Islamic consciousness and
also, its Islamic will which Allah had warned it to keep:

105
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So lose not heart, nor fall into despair, for you must gain
mastery if you are true in Faith. (Al-Imran:139)

The most dangerous weapon, which these two enemies used
to fight Islam was -after things went well militarily and
politically- the ideological battle (al-Ghazw al-Fikri) which
aimed to kill the spirit of resisting the Crusader-Zionist
invasion, by killing the Aqeeda inside the hearts and
producing generations which would acquiescently accept
servitude to the West.

Well-aware that the Muslims would one day wake up from
their slumber and attempt to reject this subjection and seek
independence, the Crusaders and the Zionists began planting
the seeds for national (wataniyya) and nationalistic
(Qawmiyya) trends. They set up leaderships around which
the masses would gather, but under the hidden supervision
of Imperialism. This way if any revolution against
Imperialism broke out, the conditions as well as the goals of
such revolution would be limited. For instance, the
revolution would seek military independence -if capable, or
military and political independence at least apparently, but
in no way think of intellectual, cultural and spiritual
independence. Hence, subjection to the West would persist

106
through the national and nationalistic regimes and liberation
revolutions, whilst the masses, in their ignorance, applaud
and hail the show.

In short, what the Crusades and Zionism feared and strove to
prevent by any means was the birth of as-Sahwa al-
Islamiyya (Islamic Revival). This is an uncompromising
trend, and the enemies knew very well the degree of danger
that this would pose to their interests:
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The people of the Book know this as they know their
own sons. (Al-Baqara:146)

When the Islamic movement was launched by al-Imam ash-
Shahid, the Crusaders and Zionists worryingly watched
biting fingers in an attempt to come to grips with its danger.
In his Modern Trends in Islam (1
st
edition appeared in 1936),
the British Orientalist Gibb highly praised the movements by
Jamaluddine al-Afghani and Muhammad Abdu, but
commented in one of the footnotes, stating: After that
emerged a new group known as al-Ikhwan al-Muslimun
(Muslim Brothers) led by Hasan al-Banna, and we may
anticipate judgement on this group, though an apparent
judgment, that it is exclusively dangerous.


107
We may infer from this comment the extent of worry and
fear, and the desire to destroy this uniquely dangerous group.
The more people gathered around this new Dawa geared
in the name of Islam, the more this unique danger grew in
the eyes of the Crusaders and Zionists. However, the
Crusaders and Zionists did not yet know what was going on
inside the group; that is to say, preparing for the worst and
training men ready to die for the sake of Islam at the push of
the button. The bomb; however, went off in 1948 in the
most dangerous spot and at the most dangerous time: in
Palestine, during the preparations for setting up the Jewish
state...The blast was more powerful than what those involved
in the Dawa had estimated.

It was very obvious that the Duaat knew the Crusaders and
Zionists hostility towards Islam, the desire to destroy it, and
hatred to see people reverting to Islam because it is a self-
evident reality. As soon as a Muslim person reads the
following verses of the Quran,
9 ? 7 9# 9# Lm 6K? J=
Never will the Jews or the Christians be satisfied with
you unless you follow their form of religion. (al-
Baqara:120)

108
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If aught that is good befalls you, it grieves them, but if
some misfortune overtakes you, they rejoice at it. (al-
Imran:120)

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You will find that the strongest among men in enmity to
the believers are the Jews and Pagans. (al-Maida:82)

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3) #$. #m & / $ 6?
`9 ,s9#
Quite a number of the people of the Book wish they
could turn you (people) back to infidelity after you have

109
believed, out of selfish envy after the truth has become
manifest unto them. (al-Baqara:109),

He will realise that such hostility is existent and will not go.
Knowing the extent of such hostility and going into the
details of its brutality is another matter. According to the
course of events, an estimation of all this was not accurate
enough.

The Zionist conspiracy, fully assisted by the Crusaders, was
well worked out in preparation for the establishment of the
Jewish state. Ever since Sultan Abdul Hamid declined the
Jewish mouth-watering and time-bombed offers (a bribe of
5 million golden pound sterling to go into his own pocket (a
huge wealth then), a promise to intervene and prevent
Russia, Britain and France from instigating the minorities (a
political problem for the state), a promise to provide long-
term loans to boost a debt-laden Ottoman economy (a
economic problem for the state)), the Jews drafted a fifty-
year policy as decided by Theodor Hertzl in his Zionist
Conference held in the Swiss city of Bal in 1897.

Abdul Hamid was forced out of the Throne and the First
World War was arranged to unite Europe against the
Ottoman state in a concerted attempt to eliminate it. Now
the Crusaders and Zionists dubbed the Ottoman state as the
sick man and divided its wealth amongst Britain and

110
France, the Jews two friends then (and even now with a
shift of central responsibility from Britain, the then leader of
the Liberal World, to America, the current leader of the
Liberal World). Next, they placed Palestine a future
battle scene- under the British Mandate to pave the way for
establishing the Jewish state under the patronage of
Belfords statement: Her Majestys government is looking
forward to the establishment of a national state for the Jews
in Palestine.

This vicious strategy went further to divide the land
surrounding Palestine into small and weak states with no
weight in the world of war, politics and economy, not to
mention the rampant border and nationalistic disputes
amongst these states.

Next in the agenda was the youth. In every nation, the youth
constitutes a great potential if rightly guided to deal with big
issues. So, the enemy thought of diverting the youths
attention first from the real issues; that is, from the concern
with serious matters to trivialities. This way, the youth
would not pose any danger to the enemy. Prophet
Muhammad said: Allah loves what has high status.
1

The Jews did so by introducing the cinema, radio and theatre
(the television had not yet appeared nor had the Jews
transmitted their soccer madness worldwide). Next, they

1
At-Tabarani, al-Mujam Al-Kabir.

111
inundated the youth with the issue of womens emancipation
to involve boys and girls in innocent relationships which
would turn later into non-innocent relationships. Later, the
Jews gradually injected the youth with the venoms of
political party fanaticism, culture fanaticism and art
fanaticism; these were all trivialities, a waste of time and a
diversion from the real issues!

When the time came; that is, 50 years after the Hertzel
Conference which called for the necessity to establish the
Jewish state within fifty years, the Jewish state was now
declared, thus igniting ridiculous rather than serious wars
between the enemies and Arab armies. The armies moved
forward in all directions and stopped at the dividing line
already agreed upon by all parties. At this juncture and at
this most frustrating moment in the enemys conspiracy, the
bomb went off and caused an enormous blast. When the
Muslim fighters pierced through the battlefield, the Jews and
the Crusaders discovered the reality of Muslims. The blast
was more enormous than what those involved had estimated,
so much so that the entire world was shaken!

When the clash with the Muslim fighters began, the Jews
realised that they were in a situation totally different from
before and that the men that stood before them were of a
higher calibre than that of those men who had come to act
on stage in those ridiculous wars. They were men of

112
Aqeeda, stirred up by their Aqeeda to fight these wars and
die for Allahs SakeIn short, the Jews realised that
those Muslims were an example of that special category of
men they had known before in history. That is why they
were shocked, because they had never thought that such an
example of men would ever come backand, to their
greatest surprise, from Egypt where the intellectual battle
during the French Expedition (al-Hamla al-Faransiyya)
strove to scrape the Egyptians of their religion and
nationalism under the banner of Egypt for Egyptians which
heavily implied no room for nationalism or Islam. They
were extremely worried, if not terrorised, and would flee the
scene upon hearing the announcement of the phrase Allah
Akbar Wa Lillahi al-Hamd (Allah is Great, and Praise is
Due to Him), leaving behind their belongings.

At this juncture, the Jews realised that there was no way of
ever establishing the state of Israel, not to mention the
execution of the expansion program drafted before if the
Islamic movement remained alive. They equally realised that
the Islamic movement must be destroyed from the root if
Israel wished to live in peace and security. In response, the
command to dissolve the Muslim Brothers (al-Ikhwan al-
Muslimin) group was issued by the Crusaders and Zionists
and shortly afterwards its leader, Hasan al-Banna, was
assassinated in daylight, thus changing the course of history.


113
The Islamic movement was violently suppressed, more
violently than expected. Of course, those involved in the
Dawa were aware that the movement was not safe at all
from harm, but not to the extent that such harm would be so
savage and inhumane, as to shoot the leader in cold blood
and in daylight; leaving him to bleed to death; and
threatening local hospitals not to treat him. And what
followed was no good news at all. Scores of youth were
arrested and tortured. This also was not at all expected, and
nothing of course would justify such barbarism, which the
government considered to be stepped up security measures
to contain disorder or put an end to fitna. These claims do
not conceal anything in this life and on the Day of Judgment
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On that Day Allah will pay them back (all) their just
dues, and they will realize that Allah is the (very) truth,
that makes all things manifest. (an-Nur:25)

We may also ask ourselves whether the movement itself was
going on the right track or did it act hastily; that is, before
the right time? No one should ever conceive that the
Movement would have been offered a truce had it adopted a
different approach. We have seen peoples reaction when

114
Shuayb proposed to his people to remain patient until
Allah decided:

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And if there is a party among you who believes in the
message with which I have been sent, and a party which
does not believe, hold yourselves in patience until Allah
decides between us, for He is the best to decide. The
leaders, the arrogant party among his people, said: O
Shu'ayb! We shall certainly drive you out of our city, you
and those who believe with you; or else you (you and
they) shall have to return to our ways and religion. He
said: What! Even though we do detest (them)? (Al-
Araaf:87-88)


115
Rather, al-Jahiliyya could not bear the call to Laa Ilaha Illa
Allah, propose a truce or remain patient. And we should not
think either that if the Movement had been on the right track,
it would have never been inflicted with a harm that reached
the point of torture, assassination and so on and so forth.
The first generation (group), which was educated by Prophet
Muhammad , adopted the most exemplary approach and
was gradually guided by the Divine Inspiration, too, did not
escape the harm which reached the degree of torture, hunger,
expulsion and murder. This implies that adopting the right
approach is not a requirement to protect those involved in the
Dawa. Rather, the right approach is required to serve the
Dawa itself in order to carry out its mission in the most
perfect way and produce its full fruits.

The Movement was violently squashed without finishing off
the construction of its solid base. It; however, produced
loyal fighters, ready to die in the Cause of Allah and to
bravely sustain harm for the sake of the DawaThe
Movement produced people tied up with a sense of
brotherhood for Allahs Sake that equals, if not, exceeds
that of blood relationship. It produced people sincere in their
transactions because they feared Allah . It produced
positive people, ready to exert efforts. These are all good
characters required for the base, but they were not
everything, and would not suffice to build the required
baseThey were not sheer individuals who would purify

116
themselves for Allahs Sake and vow themselves to
follow the Way of Allah . Rather, they were the
Dawa...which aimed to rescue the Umma from the
catastrophic decline it had fallen into because of its distance
from Allah , and this was a very demanding task.

Before dealing with the issue of education required for the
building of a solid base (next chapter), it is worth mentioning
here the causes and effects of hastiness which I ventured to
mention early on. The Movement continued to attract the
masses before completing the building of the base, guide
such masses before building their Islamic awareness, and
clash with the authorities in imbalanced battles. The effects
of such hastiness did not at all serve the Dawa. The concept
of Laa Ilaha Illa Allah was re-clouded, if not, contaminated
by the political, economic and social issues before it (Laa
Ilaha Illa Allah) took roots in peoples hearts at least the
Duaats- that it means the exclusive worship of Allah ,
regardless of the political, economic or political impact it
may have in this life. Then when the turn of all these issues
came, they will all automatically emanate from and be linked
to Laa Ilaha Illa Allah, neither coupled with nor preceding it.

And we should not forget that such hastiness in guiding the
masses before completing their Islamic awareness had
shaken up political parties and secular groups in that it
prompted a series of deflections to the Islamic Movement.

117
New recruits would face the Movement with challenging
questions, asking for a clear manifesto: show us your
manifesto which you claim to have and through which you
wish to take legitimacy from us. Frustrated, the Movement
sought to find its manifesto to deal with the challenge, thus
neglecting the prime and real issue of Laa Ilaha Illa Allah.

The issue of Laa Ilaha Illa Allah -during its formation
phase- was not linked to results in the mind of those
involved or those correctly educated. Put differently, the
issue of Laa Ilaha Illa Allah was not expected to produce
results in this life related to securing power, political
stability, economic prosperity, social comfort or
affluencePerhaps none of these results will be achieved,
but those involved may end up like the Pharaohs magicians
who were crucified when they openly declared their belief in
Allah or like Ashab al-Ukhdud (the makers of the pit (of
fire), who were burnt aliveThese people were exemplary,
and their sole concern was to please Allah and be amongst
the dwellers of a Paradise under which rivers flow.

Hastiness in gathering the masses and hastiness in moving
ahead with these masses before they were fully-fledged only
worsened this haziness around the political issues. In the
end, the pillar of the Dawa insists that implementing Islam
would solve all the political, social and economic problems
people suffer from today, and later on would search for the

118
practical programmes which will deal with the challenge
posed by the secularists!

That Islam is the solution is a divine reality which Allah
promised:
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If the people of the towns had but believed and feared
Allah, We should indeed have opened out to them (all
kinds of) blessings from heaven and earth. (al-
Araaf:96)

But whether or not this is achievable once the Islamists seize
power can not be inferred from the Quran or from the
events of history. The Muslims experienced a life of
hardships after they seized power and set up the Islamic state
which implemented Allahs Laws, and these hardships
persisted until the days of Omars Caliphate. People
showed great patience in the face of adversities because they
were believers, aspired to Paradise, divorced the world of
pleasures, and vowed themselves to follow Allahs Way.
This is what made the Dawa take roots and spread its
tentacles in the horizon.


119
Had Prophet Muhammad misled the masses into believing
that if Islam seized power, they would solve their mundane
matters and live in comfort, they would not have showed that
great patience in the face of adversities and sustained the
hardships of life which succeeded the establishment of
Islamic state and lasted for years subsequently, and the
Movement which changed the course of history would have
never existed. Would people whose hearts have not yet fully
absorbed the concept of Laa Ilaha Illa Allah showed
patience if we had misled them into believing that their
problems would be solved once Islam took power; whereas,
their problems were not solved in fact aggravated by the
wars waged against them by the Crusaders and Zionists-
whilst Islam was still in power and their problems were not
solved? Would people who have not walked in from the
door of exclusive worship of Allah showed patience in
the face of hardships of life or would they have denounced
the system for which they had once cast their votes and
which had not honoured its promises?

The duty of the Dawa is to show people their obligations
toward Allah ; that is, the exclusive worship of Allah ,
regardless of what results this may achieve in this life, be
they profit or loss. The Dawa should emphasise that
peoples aspirations should transcend lifes splendours to the
eternal rewards of the Hereafter. It (the Dawa) should
explain to people that Allah will guarantee this Umma

120
supremacy and security in this life provided it worships
Allah Alone and provided it does not simply go to the
polls, win the majority of voices and assume power:

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Allah has promised to those among you who believe and
work righteous deeds that He will grant them in the land
inheritance (of power) as He granted it to those before
them, that He will establish in authority their religion -
the one which He has chosen for them- and that He will
change (their state) after the fear in which they (lived), to
one of security and peace: They will worship me (alone)
and not associate aught with Me. (An-Nur:55)

The stress is on quality not quantity. If the Dawa adopts
this approach, it will of course go at a slow pace. It will not
be easier to gather huge masses within a very short time, but
one thing for sure is that real strength will begin to form in

121
accordance with the Divine Approach (al-Manhaj ar-
Rabbani) and in accordance with Allahs Laws, and
Allahs Preordainment will materialise:
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And Allah has full power and control over his affairs,
but most among mankind know it not. (Yusuf:21)

The confusion further reigned when some factions of the
Movement got embroiled in bloody conflicts with the
regime, and when other factions joined parliament.

The Crusaders and Zionists worry over the Islamic
Movement, along with other accompanying factors,
prompted a drastic change in world politics. It is not the
place here to go into details, but it is worth mentioning the
aspect which concerns the Islamic world. Both Great Britain
and France came out exhausted from the Second World War
(1939-1945); whereas, America was not, according to
history books, considerably affected by the Great War. This
deceitfully gave America the impetus to spearhead the
Liberal World by overthrowing Great Britain and France
which once headed this world, and hold sway among
people as a force that could free people from the evil
shackles of imperialism. This falsehood seemed logical in

122
the aftermath of war, but underneath it, lurked another
objective, co-designed by the Crusaders and Zionists: hitting
the Islamic movements in the Arab region in particular, in
order to secure Israel and give it the opportunity to settle
down, get stronger and then expand across the Islamic lands
as it pleased. This came after realising that the first strike, in
which al-Imam Ash-Shahid was assassinated and many
youth were tortured, was not fatal. In fact, it only
strengthened the Movement and further fuelled its fire.

In order to achieve this objective, sophisticated leaders were
called in. They were all recruited from the military, and not
all of the military was suitable for this risky mission. They
must possess three main characteristics: power mania,
heartlessness and a hatred of Islam. Kamal Ataturk was the
best candidate for this mission! When a person possessed
such characteristics, he would automatically attack the
Islamic movement with the required violence. Things were
not done randomly, but were well planned to destroy the
Islamic movements by killing their leaders, imprisoning and
savagely torturing its youth. And here comes the wisdom
behind recruiting the torturers from the military rather than
from the civilians. With the military, the reinforcement of
military law, military tribunals and violence was possible. In
contrast, if the torturers were civilians, they would not be as
daring, violent or vengeful.


123
Muslims were tortured and slaughtered in every country
ruled by the military regime and this was not random either.
Rather, it was a well-devised plot to plunge the region in
unprecedented forms of torture, with the exception of
inspection courts set up in Andaluca, and whose aims were
to destroy Islam at the root. Not even a few years
(sometimes a few months) went by except that
slaughterhouses were set up here and there to eliminate the
Muslims and the Zionists applauded and hailed the children
for success in the mission entrusted to them by their
mother.

This sordid and agonizing situation gave birth to two
different trends in the movement lines. The first consisted of
youth who were stirred up by the savage acts of the military,
convinced that armed resistance would crush the violence of
the military, forcing it or its superiors- to change their
style. The second consisted of the elderly who were
exhausted by the successive strikes. They opted for peaceful
means and decided to participate in the democracy game to
avoid being branded as the proponents of violence. Both
trends only heightened that sense of confusion surrounding
the concept of Laa Ilaha Illa Allah.

Regardless of the excuses that each trend presented, our
concern here is to talk about the effects of hastiness in the
movements action from the very beginning which were

124
more of a hindrance than a help for the movement to forge
ahead. Put differently, the effects only added new obstacles
to the existing ones, even though, those involved, considered
them as positive steps for the movement that would bring
them closer to the target.

Suppose the current state of the Dawa is, to some extent,
similar to that of the Muslim group in Makka. Violence will
not serve the Dawa. Rather, it will only deepen the
confusion surrounding Laa Ilaha Illa Allah instead of
clarifying it for people. We should not forget that clarifying
the issue of Laa Ilaha Illa Allah is a fundamental part of the
Dawa, be it for the sake of the base or the masses, and the
Dawa cannot achieve real progress unless this issue (Laa
Ilaha Illa Allah) is well-developed in peoples mind, both
theoretically and practically. When we enter into
imbalanced conflicts with the regime, and before the issue of
ash-Shariyya (legitimacy) is determined, two things may
happen, and both of them affect the movement:
The first: The situation may after a short or long period
of conflict- turn into a battle, thus marginalising the
principal issue of Laa Ilaha Illa Allah (i.e. who is worthy
of worship? Is it Allah or false gods?), and other sub-
issues such as who is the lawmaker (al-Musharri)? Is it
Allah or man? Who sets up values? Who sets up the
norms? Who sets up a method for people? These issues
have been the source of conflict between Islam and al-

125
Jahiliyya and between the proponents of Truth (al-Haqq)
and the proponents of Falsehood (al-Batil) since the
beginning of humanity and will continue until the
Establishment of the Hour (Qiyyam as-Saaa). It is for
these issues that Messengers were sent, Divine
Inspiration (Wahy) was revealed and for which the
Paradise and Hellfire were set up.

The second: We may give the opportunity to anti-
Islamists to claim that they are not fighting Islam, but
they are fighting terrorism which Islam condemns, and
the masses will believe them sooner or later. This will be
a heavy blow for the Dawa because it will
unintentionally conceal the real motives of the regimes
and will slow down the issue of shariyya (legitimacy),
one of the principal issues upon which eventually
depends the fate of the conflict between Islam and
Jahiliyya. Equally, if we enter the game of democracy,
we will suffer a great loss in the issue of Laa Ilaha Illa
Allah.

The first loss will be the transformation of what is
compulsory into what is optional for the masses:

126
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It is not fitting for a believer, man or woman, when a
matter has been decided by Allah and His Messenger to
have any option about their decision. (al-Ahzab:36)

Worshipping Allah Alone without any partners, which is
the concept of Laa Ilaha Illa Allah, means that Allah is
the One worshipped in belief (al-Itiqad), the One
worshipped in rituals, the lawmaker, the decider of values,
norms and of choice for every Muslim as long as he is
convinced about Islam. In fact, it is an issue of compulsion
for whoever utters the phrase Laa Ilaha Illa Allah though
inwardly hypocrite and hateful towards Islam. And if he
opposes Allahs Law, he will be considered an apostate
(Murtadd):


127
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They say we believe in Allah and in the Messenger and
we obey, but even after that, some of them turn away.
They are not (really) believers. When they are summoned
to Allah and His Messenger in order that He may judge
between them, behold some of them decline (to come).
(An-Nur:47-48)

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But no, by the Lord, they can have no (real) Faith, until
they make you judge in all disputes between them, and
find in their souls no resistance against your decisions,
but accept them with the fullest conviction. (An-
Nisaa:65)


128
When we enter the game of democracy, the first thing we
do is to transform this divine compulsion into a polling
station; that is to say, a yes or no vote, thus giving the
opportunity for people to say: You are a minority, and a
minority is not allowed to impose its view on the
majority So, it becomes a matter of opinion rather than
compulsion, a matter that looks forward to achieving a
landslide before it is affirmed.

Regardless of the change in the rules of the game in the
Algeria elections when the votes reached the required figure
-a lesson, the significance of which none of those who
advocate this policy should forget, the issue should be
determined on another different baseImplementing Allahs
Laws is a divine obligation rather than a candidate
running for the elections. People should never have a choice
in this matter because they cannot refuse it and remain
Muslims!

An establishment of Islam with Allahs Leave- that
depends on a base of believers of a certain size, that
possesses the ability to materialise this divine obligation in
real life, is different from when such obligation becomes an
opinion whether we can achieve it in real life or we cannot
due to our weakness as was the case of Muslims in Makka.
The mission of the Dawa is to emphasise to people that it is
a divine obligation which all people are required to fulfil, be

129
they rulers or ruled, and with or without the existence of a
commission or a group that reinforces such requirements.
This is because this obligation does not come from a person,
but from Allah in the form of a command. This meaning
does not exist in peoples minds, or at least loses its
effectiveness when we enter the game of democracy which
stipulates that there is no obligation without a vote.

The second loss we incur when we enter the game of
democracy is the reduction of ash-Shariyya into mere
acquisition of the majority of votes. This is not a divine
requirement; the divine requirement, as stated in a previous
chapter, is the implementation Allahs Laws. There is no
Shariyya without implementation of Allahs Laws
whatever the majority of votes one (individual, party, etc...)
may have, and this is where the road between Islam and
democracy divides.

When we enter the game of democracy, it becomes
compulsory for us to support whosoever wins the majority of
votes though they do not implement Allahs Laws because
this is the rule of the game which we cannot break. By being
part of the game, we are automatically violating the
provisions of our Aqeeda; that is to say, we are handing over
ash-Shariyya to something which Allah labels as Kufr:
ruling by other than Allahs Laws.


130
Whatever be our secret and open stance that we do not
advocate the implementation of other than Allahs Laws,
we still have to abide by the rules of the game so long as we
agreed to play it; in fact, begged in some occasions to play it
and protested when we were deprived of such a right. We are
now in the game, and it is at this moment when the enemy
seized the opportunity to embarrass us, asking: What will
be your position if you participate in the elections, but you
dont win? Instead, the winner is someone who will not
implement the Sharia. We will say, We respect the
opinion of the Umma. What will be your reaction if the
Umma vote for someone else? We will comply with the
Ummas decision, we replied...even if the decision
contradicts what Allah has prescribed?

What a relegation of the concept of Laa Ilaha Illa Allah; the
issue of ash-Shariyya is even more serious! Despite all this,
it is too late, because we are already in the game and we
have to be logical with ourselves and accept the rules of the
game. However, we will be equally logical with ourselves
and the people if we tell them that we will not participate in
the game because its rule contradicts ash-Sharia. It is a
catch-twenty two situation because if we say so, our
enemies will brand us as anti-democrats. Our reply will be
simple: We dont care if you call us names. We will not
accept a system of judgment which gives man the
prerogative to implement other than Allahs Laws. If we

131
accept this, we will not be Muslims. After all, it is Islam
which has been revealed to us not democracy. Allah
commands us to comply with Islam not democracy, and on
the Day of Judgment, we will be summoned to task for Islam
not democracy:
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(Al-Imran:19)
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If anyone desires a religion other than Islam
(submission to Allah), never will it be accepted of him,
and in the Hereafter he will be in the ranks of those who
have lost (all spiritual good). (Al-Imran:85)

There is consultation (Shura) in Islam, but Shura is not
democracy. Rather Shura, in its true sense, lies in the
implementation of the Quran, in individual judgment
(Ijtihad) which is not in the Quran...
1
Democracy, by

1
The boundaries of Ijtihad are known in al-Fiqh al-Islami (Islamic
Jurisprudence) and include the following: Those involved in Ijtihad are
not allowed to make unlawful what is lawful or what is lawful unlawful,
and issue opinions which violate the objectives of the Sharia. Its scope

132
contrast, places al-Hakimiyya (ruling by Allahs Laws) in
mans hands and refuses to accept it as Allahs Law
exclusively! But there is a huge chasm between their
democracy and the Islams Shura:
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Do they then seek after a judgment of (the days of)
ignorance? But who, for a people whose faith is assured,
can give better judgment than Allah? (Al-Maida:50)

Had the relegation of the issues of Laa Ilaha Illa Allah and
ash-Shariyya been the only loss incurred in participating in
the game, it would have been sufficient as factors to avoid
participating in the game whatever the insignificant benefits
achieved from entering the parliament or the loss if we had
abstained from entering it... Allah forbids alcohol and
gambling though, as explicitly expressed in the Quran, they
are beneficial for people, but He does so, as explicitly
expressed in the Quran, because there is a great sin in them:

is broad and includes mundane as well as weighty matters of the Umma,
but is regulated by the Sharia.

133
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They ask you concerning wine and gambling, say In
them is great sin, and some profit for men, but the sin is
greater than the profit. (al-Baqara:219)

This is a jurisprudence rule (Qaida Fiqhiyya) which we
adopt in the absence of evidence from the Quran. The issue
of parliament is not outlined in the Quran, but an intelligent
pondering of the issue plunges us into relegating the issue of
Laa Ilaha Illa Allah and its provisions, and the relegation of
ash-Shariyya negatively affects the Dawa because it tears
off the awareness of the masses between these two principal
issues of the Dawa: the first stresses that implementing
Allahs Laws is a divine command and not a consultative
matter where implementation rests upon winning the
majority of votes. And the source of such command is our
being or claiming to be Muslims. The second stipulates that
ash-Shariyya in Allahs religion (Islam) has nothing to
do with a landslide victory. The majority of votes are related
to the ruler elected by the Umma to implement Allahs
Laws, not to the type of law which such ruler uses, and
which people cannot dispute, be they rulers or ruled, after the

134
Command of Allah and His explicit judgment to
invalidate the Eeman of whosoever opposes Sharia:
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But no, by the Lord, they can have no (real) Faith until
they make you judge in all disputes between them... (An-
Nisaa:65)
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They are not (really) believers. (An-Nur:47)

These are principal issues in the Dawa, and if the masses do
not fully assimilate these concepts and firmly believe in
them, a genuine base of masses upon which an Islamic rule
stands will not be possible. And because the universal
(ignorance) Jahiliyya stands as an obstacle against the
attainment of the goal implementing Allahs Laws in the
land, then there needs to be a firm Eeman to confront such
challenge, and bear in mind that any further haziness
clouding these issues will impede the process of the Dawa
though we may think that they will cut corners for us.

The aforementioned is a brief account of the causes and
effects of hastiness, and we need to take immediate action to
review our approach to remedy the situation. The next
chapters will discuss the required education whether for the

135
solid base which undertakes the mission of the Dawa or for
the masses which need training so that the movement takes
place in the land and attains its goals with Allahs
Assistance. The discussion will shed light on the approach
adopted by Prophet Muhammad in the Dawa which was
the starting point in establishing a solid base that sustains the
edifice.



136

137
The Solid Base


eedless to say, the goal of every Messenger was to
convey the Message, and every Messenger should be
the role model for his disciples who should do their best to
emulate him in words and deeds and carry out his orders:
$ $=& ) $`9 */ !#
We sent not a Messenger, but to be obeyed, in
accordance with the will of Allah. (An-Nisa:64)

$ `39?# `9# ` $ 39 #F$
So take what the Messenger assigns to you and deny
yourselves that which He withholds from you. (Al-
Hashr:7)

)9 %. 39 !# `& m 9 %. #`_
!# 9# z# . !# #V.
You have indeed in the Messenger of Allah a beautiful
pattern (of conduct) for any one whose hope is in Allah
N

138
and the Final Day, and who engages much in the Praise
of Allah. (Al-Ahzab:21)

If I forbid you from something, avoid it, and if I order you
to do something, do as much as you could.
1


It goes without saying that the seal of the Messages was the
greatest of them all because it was the one which completed
this religion (Islam); the one addressed to humanity in
general and not to a specific people as was the case for other
Messages; the one sent down to regulate all aspects of
peoples lives and to draw a road map for the system of life
for mankind from the moment of his mission until the end of
his life:
9# M=.& 39 3 MC& 3= L M
`39 =`}# $

This day have I perfected your religion for you,
completed My Favour upon you, and have chosen for you
Islam as your religion. (Al-Maida:3)


1
Al-Bukhari.

139
% $' Z$9# ) ` !# 69) $d
Say, O men! I am sent unto you all, as the Messenger
of Allah. (Al-Araaf:158)

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We sent you not, but as a mercy for all creatures. (Al-
Anbiyya:107)

$9& 79) =G39# ,s9$/ $%` $9 /
=G69# $` = 6n$ / $/ & !#
To you We sent the Scripture in truth, confirming the
scripture that came before it, and guarding it in safety, so
judge between them by what Allah has revealed. (Al-
Maida:48)

This was all, in Allahs Preordainment, appropriate to seal
the Message, and He sent Muhammad as the Seal of all
the Messengers:

140
$ %. t $/& n& 39%` 39 !#
?$z ;9#
Muhammad is not the father of any of your men, but
(He is) the Messenger of Allah, and the seal of the
Prophets, and Allah has full knowledge of all things. (Al-
Ahzab:40)

There is no prophet after me.
1


And it was equally appropriate that the Seal of Messages
incorporates all that mankind needs at the time of its
revelation and subsequently in the future and until the Day of
Judgment, so that man will never be misguided if he clings
to it and will never seek other than it in running his affairs
2
:
I have left amongst you two things that if you hold fast to
them, you will never be misguided: Allahs Book and my
tradition (Sunna).
3



1
Al-Bukhari and Muslim.
2
New things continuously emerged in peoples lives, and Allah was
not unaware of these as He was sending His Message, but He
shaped His Law (Sharia) in a way as to accommodate what is new,
assimilate and control it. Scholars in the field exhaustively dealt with
these issues.
3
Al-Bukhari and Muslim.

141
It was natural, whilst the Seal of Messages was on this
image, that the Seal of Messengers, be the most magnificent
Messenger, and we are not far from reality if we say that the
men Prophet Muhammad educated were, after the
Messengers, the greatest men in history.

Overall, the values and principles which the system of
education adopted and comprised have a great impact on the
learners, and the finer the values and principles are, the
nobler the conduct of these learners will be. On one hand,
the educator has a direct influence on the learner, and the
finer he is, the nobler the learners conduct will be. On the
other hand, the predispositions (al-Fitar, pl. fitra) which the
educator conveys to the learner have a great impact on the
level of elevation the learner may reach. This means that the
purer and healthier these predispositions are, the more
elevation the learner will achieve. If we take these three
elements into consideration, we will develop an idea about
the pillars of the solid base which Prophet Muhammad
built, and the nature of this base which changed the course of
history.

As for the principles, suffice it to say that its starting point
and base is Tawhid; that is, Laa Ilaha Illa Allah. It was
Tawhed (Monotheism) which built this Umma and brought it
to existence as the best amongst the nations:

142
G. z & M_z& $=9 ''? `9$/
? 69# `? !$/
You are the best of peoples, evolved for mankind,
enjoining what is right, forbidding what is wrong, and
believing in Allah. (Al-Imran:110)

This goodness which springs from Tawhid is not
manifested through an individual or a thing. Rather, it is
manifested in the base which Prophet Muhammad
educated during the education phase in Makka, and later in
Madina...In its true sense Tawhid, as revealed by Allah ,
ingrained in the Prophets heart and handed down through
education to his companions, is the greatest reality in this life
and the most effective factor in building the edifice of this
universe and in guiding the souls:
!# 9) ) 9# `)9#
Allah, there is no god but He, the living, the Self-
Subsisting, Eternal. (Al-Imran:2)

The universe is a servant through natural predisposition
(Fitra) and so is man, but heavens and earth willingly
surrendered to Allah . Some humans surrendered, but
others arrogantly declined:

143
O G`# <) $9# %{ $) $; |9
$K# % & $. $G9$% $?& $
Moreover He comprehended in His design the sky, and
it had been (as) smoke. He said to it and to the earth
Come you together, willingly or unwillingly. They
said, We do come (together), in willing obedience."
(Fussilat:11)

`9& ? & !# f` 9 N9#
{# 9# `)9# `f9# `$7g:# `f9#
>#$!# V2 $9# W. ,m = >#9#
See you not that to Allah bow down in worship all things
that are in the heavens and on earth, the sun, the moon,
the stars, the hills, the trees, the animals; and a great
number among mankind? But a great number are (also)
such as are fit for punishment. (Al-Hajj:18)

In fact, man is monotheist by natural predisposition
according to the Quran and Sunna:

144
`%' 7_ $#9 $m N !# L9# $9#
$= 7? ,=9 !# 9 $!# `)9# 39
Y2& $9# =
So set you your face steadily and truly to the faith
(establish) Allahs handiwork according to the pattern on
which He has made mankind, no change (let there be) in
the work (wrought) by Allah. That is the standard
religion, but most among mankind understand not. (Ar-
Rum:30)

) {& 7/ _/ # ` J
& ? & M`9& 3// #9$% ?/ $
When your Lord drew forth from the Children of Adam
- from their loins- their descendants, and made them
testify concerning themselves, (saying): Am I not your
Lord (who cherishes and sustains you)? (Al-
Araaf:172)


145
Every child is born with a true faith of Islam (i.e. to worship
none but Allah Alone) but his parents convert him to
Judaism, Christianity or Magainism.
1


I have created My servants as Hunafa' (monotheists).

However, part of Allahs Bounty and generosity, He
did not want to repressively impose Tawhid on people as He
subdues other creatures. Rather, Allah honoured man
and favoured him over other creatures:
)9 $. _/ # =q 99# `s79# %
M79# `= ? V2 $)=z
?
We have honoured the sons of Adam, provided them
with transport on land and sea, given them for
sustenance things good and pure, and conferred on them
special favours above a great part of Our creation. (Al-
Isra:70)

Part of this honouring is the freedom of choice He gave to
man:

1
Al-Bukhari

146
$ $1 $;' $g $1)? %
x=& $8. % >%{ $9
By the soul, and the proportion and order given to it,
and its enlightenment as to its wrong and its right, truly,
he succeeds that purifies it and he fails that corrupts it!
(Ash-Shams:7-10)

And given that such freedom is a divine honour bestowed by
Allah upon man, some predispositions (Fitar, pl. fitra)
rebel against Allah , using their freedom to disobey Allah
and refuse to worship Allah instead of opting for
guidance. Hence, people divide into believers and non-
believers:
%!# /3)={ /3 "%2 /3 "
It is He who has created you, and of you are some that
are unbelievers, and some that are believers. (At-
Taghabun:2)

The believers are those whose predisposition remains
unshaken, and the more truthful and sincere their belief is,
the better position they occupy in the convoy heading for
the attainment of that noble purpose for which man was
initially created:

147
$ M)=z g:# }# ) 79
I have only created Jinns and men that they may serve
Me. (Az-Zariyyat:56)

How does Tawhid affect the souls?

We may analogically ask the following question: What
happens to an iron bar charged with electrical current?
According to physics, its atoms undergo mutations and
assume a new electrical magnetic force after it has been a
dead force...But, where was this force? It was scattered,
inactive and did not have any concrete existence...Now that
it is united into a certain pattern, it appears active and
imposes itself as a working force. By the same token, when
the current of Islam mingles with peoples souls; that is to
say, when people get acquainted with Tawhid, believe in Laa
Ilaha Illa Allah, the souls are united and their direction is
determined. But, what causes discordance in the souls? Is it
an inherent character, or do souls become disunited when left
to their own devices; that is, when given no guidance or
care?

When man does not look after his soul as it should be
according to the verse

148
% x=& $8. % >%{ $9
Truly, he succeeds that purifies it, and he fails that
corrupts it! (Ash-Shams:9-10)

Discord takes place in a myriad of forms. It may for
instance, come from worshipping different gods, from the
pressure of desires or from a lack of having set goals in life.
These are at least three principal causes for discord. Then
Eeman comes to the rescue and reinvigorates these souls by
pumping life into them. As a result, these souls reunite and
become a tremendous force that pushes forward.

Arabs in the pre-Islamic era (al-Jahiliyya) used to worship a
number of gods some of which were visible such as idols,
and some were invisible such as the concept of the tribe and
ancestral traditions. Idolatry was so prevalent to the point
that people believed that false gods were worshipped more
than Allah . However, those who ponder the situation will
realise that false gods were not the only ones worshipped
other than Allah . Observe how the poet Darid Ibn As-
Samma beautifully put it in these lines of verse:

I am just a sheep that follows the crowd
If the crowd loses track, I will
But if it stays on the right track, I will


149
Isnt this going with the flow an act of worship (Ibadatu al-
Ittiba) in itself? The person knew very well that his tribe
was on the wrong track, but he would still follow it because
in his mind the tribe was a god worthy of worship that
should not be disobeyed, be it on the right or wrong track!

Ancestral customs and traditions were also considered a type
of god worthy of worship in the pre-Islamic era (al-
Jahiliyya):

#) % `9 #`7?# $ & !# #9$% / 6K $ $9&
= $$/# 9& %. $/# =) $
G
When it is said to them Follow what Allah has
revealed, they say Nay! We shall follow the ways of our
fathers. What! Even though their fathers were void of
wisdom and guidance? (al-Baqara:170)

Ancestral traditions prevented Abu Talib from Islam despite
his love and care for his nephew and his protection from the
cruelty of the Qurayshis. This stubbornness was just for
the sake of being branded as someone who relinquished his

150
ancestral traditions. Is there any act of worship more serious
than this?

Men in modern Jahiliyya worship more invisible gods than
those in ancient Jahiliyya. Nationalistic interest (al-Maslaha
al-Qawmiyya) for example, which superseded the ancient
Arab tribes, is more dangerous and more manipulative of its
followers. The world public opinion which took the place of
ancestral customs and traditions is more violent towards the
weak, throughout the entire world, whilst it is the work of
the satans who rule the world openly or behind the
scene...Progress is a god, knowledge is a god, secularism is a
god, productivity is a god, individual freedom is a god, and
the list goes on...not to mention desires.

These are all gods in ancient and modern times worshipped
instead of Allah . These gods exhaust their servants and
then throw them into the fire. Instinctively, these gods seem
necessary for the human soul because they pump vitality into
it, allowing it to carry out the mission of settlement assigned
to it:
) $% / 3==9 ) %` {# =z
Behold, your Lord said to the angels: I will create a
vicegerent on earth. (Al- Baqara:30)


151
.'& {# `.G`# $
It is He who has produced you from the earth and
settled you therein. (Hud:61)

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9# {# ^s9# 9 F s9# $9#
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Fair in the eyes of men is the love of things they covet:
women and sons, heaped-up hoards of gold and silver,
horses branded (for blood and excellence), and (wealth
of) cattle and well-tilled land. Such are the possessions of
this world's life, but in nearness to Allah is the best of the
goals (to return to). (Al-Imran:14)

Nevertheless, just as they are a nutritious ingredient for the
soul as nutrition is good for the body, they may equally be a
lethal venom for it when they trespass the limits. In order to
function well, the body needs proteins, salt, starch and
vitamins, but if the daily intake of these nutrients exceeds the

152
limit, the body starts malfunctioning. It is no longer capable
of performing its natural role, and diseases; as a result,
strike! By the same token, the soul is like the body. It, too,
seeks desires (Shahawaat) or motives which stir it up and
allow it to perform its function in life. If this soul is lured by
these desires (desires tempt people by nature), it, too, will
start malfunctioning and will no longer perform its regular
tasks, though it in reality performs deviant acts: a cell
malfunctions when attacked by cancer; it continues to
function of course, but is heading for destruction.

This is the point of mans trial (Al-Ibtila) and it is one of the
purposes for which he was created:
$) $)=z }# l$& =G6 =f
$ #/
Verily, we created man from a drop of mingled sperm in
order to try him, so We gave Him (the gifts) of hearing
and sight. (Al-Insan:2)

$) $=_ $ ? {# $; `=79 & m&


153
That which is on earth we have made but as a glittering
show for the earth in order that we may test them as to
which of them are best in conduct. (Al-Kahf:7)

The subject of this trial is the manner in which man deals
with the splendours of this life. Is he going to stop at the red
line which Allah has drawn because He knows what is
beneficial and unbeneficial for His Servants:
& `= ,={ #=9# 7:#
Should He not know He that created? And He is the one
that understands the finest mysteries (and) is well-
acquainted (with them). (Al-Mulk:14)
7=? `n !# $G?
These are the limits ordained by Allah, so do not
transgress them. (Al- Baqara:229)
7=? `n !# $/)?
Those are limits (set by) Allah, so do not approach
them. (Al-Baqara:187)

Man in pre-Islamic era was drenched in desires, indulging
in them as much as his social and economic status would
allow. He would not see any harm in this overindulgence; in
fact, he would take pride in it and boast about it in

154
breathtaking lines of verse. So long as eternity was
impossible in real life, the logic in the pre-Islamic era was
that man should run after fantasies as much as he could
because it was a golden opportunity that will never show up
again.

Man in this modern Jahiliyya sees desires in his life as the
purpose for which he exists. He works and produces, but his
work and productivity are just for the sake of laying his hand
on the means that offer him the largest part of pleasure. He
who aspires to power, works for it...He who strives for
monarchy, exerts considerable effort to obtain it...And then
there is he who simply looks for sexual pleasure, a burning
pursuit into which this modern Jahiliyya has thrown oil to
further intensify men, women and childrens sexual desires,
be they sane or insane.

As for the goal, there is no greater goal for Jahiliyya than the
wordly life and the pursuit of its splendours:
#9$% $ ) $?$m $9# N $t $ $3=
) `$!#
And they say: What is there but our life in this world?
We shall die and we live, and nothing but time can
destroy us. (Al-Jathiyya:24)

155
) ) $?$m $9# N $t $ t O`7/

There is nothing but our life in this world! We shall die
and we live, but we shall never be raised up again! (Al-
Muminun:37)
`' <? $. `9 ` ) s9#
$9# 79 =7 =9#
Therefore shun those who turn away from Our Message
and desire nothing but the life of this world. That is as
far as knowledge will reach them. (An-Najm:29-30)
= # t:# $9# z# /`
=
They know but the outer (things) in the life of this
world, but of the end of things they are heedless. (Ar-
Rum:7)

When a mans purpose in life is confined to the worldly life
and its attainable goals however far they may seem, he loses

156
most of the purpose for which he exists. He loses the moral
values which are the real backbone of mans life:

) $% 7/ 3==9 ) ,=z #0 #*
G M r #`) 9 f
Behold, your Lord said to the angels: I am about to
create man from clay. When I have fashioned Him (in
due proportion) and breathed into Him of My spirit, fall
you down in obeisance unto Him. (Saad:71-72)

The pre-Islamic man, his main concern was the tribe and
what surrounded it, that is why safeguarding pedigree, pride,
satire, and news of the battles was his own world, a world in
which he lived and which constituted a hot theme of poetry
and a source of competition for Arab men. Add to that the
competition over begetting the greatest number of children
and possessing untold wealth, and indulgence in fantasies.

In contrast, the modern Jahiliyya man is more deviant. His
indulgence in lifes splendours is worse and his detachment
from noble values is farther because the creators of such
Jahiliya are adamant about detaching him completely from
any human value that elevates man from animal milieu.

157
That is why such creators excelled in beautifying lifes
splendours by any means.

Overall, in all the eras (pre-Islamic and modern), when
peoples goals are confined to the worldly life and do not
believe in the Resurrection, punishment and reward in the
Hereafter, life appears to them senseless and absurd. And
values in such life become valueless unless they serve their
fantasies and interests in such a limited age. People, as a
result, are gripped by a sense of utter confusion which Ilya
Abu Madi described in these lines of verse as follows:

Why were we created in this life?
I dont know where I come from, but I came
I saw before me a path and I walked
I will carry on walking whether I like it or not
How I came, I dont know
Where I go, I dont know
Why I came, I dont know

Hence, alcohol was always part of Al-Jahiliyya because it
constituted an escape from feeling the absurdity of life, a
feeling which was heavy for the soul, just as people indulge
themselves in joy to kill time. In pre-Islamic Jahiliyya,
drinking alcohol and gambling were the only means of
escape; whereas, in modern Jahiliyya, besides alcohol and
gambling, drugs, dance clubs and casinos constituted the

158
means of escapeAnd when all the means adopted do not
anesthetize the feeling against lifes absurdity, new
diseases such as psychological problems, stress, suicide
and insanity strike, and only Eeman will save the soul from
disintegrating.

Eeman is the conviction that there is no god, but Allah
Alone. All other gods, lords and anything worshipped other
than Allah is false, though it may be real for the
worshipper. And any act of worship for other than Allah
is invalid because it is directed to someone who does not
possess al-Uluhiyya. It is only Allah Who possesses such
Uluhiyya and this means that Allah is the One worthy of
worship, the Lawmaker (al-Musharri) who decides what is
lawful and unlawful, and what is good and bad. He is the
One Who sets the parameters within which people lead their
lives, and the One Who draws a system of life for people.
The overall mission of Eeman is the elimination of any
factors that may affect the souls and prompt their discord.

When there is only one god (Allah Alone), all other gods
are discarded. And because each god has different
conditions and requirements and all of them seek the
fulfillment of these conditions at the expense of one another,
the soul is torn apart between this and that god:


159
> !# W `_ '%. 3F` `_ $=
`_9 $F` W t:# ! / Y.& =

Allah puts forth a parable a man belonging to many
partners at variance with each other, and a man
belonging entirely to one master. Are those two equal in
comparison? Praise be to Allah, but most of them have
no knowledge.(Az-Zumar:29)

When there is only one god (Allah Alone), desires are
bridled according to the boundaries set up by Allah and
turn into a healthy diet for the soul instead of being lethal
venom, and an insatiable grief that deprives the soul of peace
and tranquillity. When there is only one god (Allah ),
goals and any sub-goals are defined. Definition and clarity
of goals disperse any absurdity that surrounds life because
man now believes in Resurrection, Retribution and Reward.

If this is the role of principles in building and producing a
solid base, what will be the role of the Great Educator in
history, Muhammad ? It will be unfair to talk about the
role of the Great Educator in a few pages, but suffice it to
quote what Allah says about him:

160
7) ?9 ,=z
And you (stand) on an Exalted standard of character.
(Al-Qalam:4)

However, we cannot come to grips with the worth of the
solid base unless we at least briefly- delve into the history
book of the Prophets life and stop at the chapter on the
great impact that the presence of Prophet Muhammad
amongst people left on the characters of people around him.
Tradition has it that followers would usually emulate their
leader, be it out of love, companionship or otherwise. This
may not take place in full consciousness. Admiration, for
instance, may push followers to imitate their leader in words
or deeds, and this was the case with the Prophets
companions who used to have a great love and respect for
him more than any followers toward their leader in history.
Before his conversion, Heraclius asked Abu Sufyan about
the believers relationship with Prophet Muhammad , and
he replied: I have never seen someone so loved by people
than Muhammad by his companions.

However, bear in mind that it was not the type of admiration
which unconsciously impact the followers characters.
Rather, it was a conscious admiration; in fact, a command
from Allah and Prophet Muhammad himself:

161
)9 %. 39 !# `& m 9 %. #`_
!# 9# z# . !# #V.
You have indeed in the Messenger of Allah a beautiful
pattern (of conduct) for any one whose hope is in Allah
and the Final Day, and who engages much in the Praise
of Allah. (Al-Ahzab:21)
$ `39?# `9# ` $ 39 #F$
#)?# !# ) !# >$)9#
So take what the Messenger assigns to you and deny
yourselves that which He withholds from you. (Al-
Hashr:7)

$ %2 { 9# ;m >#{# &
#=G !# #7 '/
It was not fitting for the people of Medina and the
Bedouin Arabs of the neighbourhood to refuse to follow
Allahs Messenger, nor to prefer their own lives to his.
(At-Tawba:120)

162
$' %!# #`# #7fG`# ! =9 #) .$ $9
6t
O you who believe! Give your response to Allah and His
Messenger when He calls you to that which will give you
life. (Al-Anfal:24)

None of you believes until he loves me more than he loves
himself.
1

Pray as I do.
2

Perform your rituals as I do.
3


This is because he was not just a leader, but a Messenger
who came to convey the Message and to explain it to people.
Hence, he had to be obeyed, and obedience in this context is
a form of worship to Allah :

$' %!# #`# #`& !# #`& 9# <`&
{# `3 * ? ` ` <) !# 9#

1
Al-Bukhari and Muslim.
2
Al-Bukhari.
3
Muslim.

163
) . `? !$/ 9# z# 79 z m&
'?

O you who believe! Obey Allah, and obey the
Messenger, and those charged with authority among you.
If ye differ in anything among yourselves, refer it to
Allah and His Messenger, if you do believe in Allah and
the Last Day; that is best, and most suitable for final
determination.. (An-Nisa:59)

` 9# ) $& !#
He who obeys the Messenger obeys Allah. (An-Nisa:80)

Hence, the Prophets followers combined that passionate
love for the Prophet and the obligation of worshipping
Allah . Put differently, both his personality and principles
(dealt with above and will be dealt with in detail later on)
had at the same time that great impact on his followers. As
for the personality of the Prophet , it was comprehensive.
It combined the different virtues of other Messengers:
Jesuss spiritualism, Nuhs patience, Moses
firmness, Ibrahims kindness and other unprecedented
virtues. He thus combined between the political leader who

164
would reunite his Umma and place it in the highest rank, the
military leader who would train men into brave soldiers
ready to participate in noble battles, the educator who
would not cease to teach his followers noble values, the
constant worshipper, the martyr who would not stop fighting
in the Cause of Allah , the ideal spouse and the loving
father...All these characters exist and interact with one
another, striking a balance in the Prophets personality. In
other words, no trait or character would perform its duty or
activity at the expense of others; no wonder why his impact
on his people was the greatest among any impact made by
other Messengers on their followers, and the greatest in
history.

We have dealt with the principles required for the
establishment of the solid base and the character of the Great
Educator who educated and raised the base. Now, the men
who carried the solid base on their shoulders may be
summarised in the following phrase:
!# `=& ]m `g G9$
Allah knows best where (and how) to carry out His
Mission.. (Al-Anam:124)

There is wisdom behind Allahs appointment of
Muhammad to convey the Message, designation of the

165
land from where such Message departs, and selection of the
people who ought to receive the Message first. For the Seal
of the Messages, Allah appointed the most magnificent
Messenger. For the land, He designated a special spot: a
desert land that would never be suitable for the establishment
of a state, but suitable for the believers to grow and develop
away from the intervention and oppression of an external
power that would impede their mission. So suitable that
when powerful states realised that their danger was imminent
and wished to challenge it, it was too late because the
believers would have already established their state and
gathered momentum to hit back. As for people, Allah
singled out those most fit to carry the Message and push it
forward. It is true to say that such people were idolators,
polytheists, and violent arguers, yet their Fitra was purer
than any other peoples in the globe corrupted by the
corrupted civilisation of al-Jahiliyya as was the case with the
Roman and Persian Empires.

It goes without saying that the Arab pre-Islamic Jahiliyya
corrupted the souls of the Arab polytheists, but it was a
corruption that only affected the crust; it did not spread to
the core of the Fitra, for once the new Aqeeda removed the
corrupt crust and met with the elements of goodness,
miracles took place. With the exception of the non-believers
who persisted in their disbelief and fought Islam to their last
drop of blood, the response from the souls which accepted

166
the invitation to Islam was unprecedented because of the
purity of their Fitra that lied underneath that fake crust, of
their unswerving loyalty to this religion, and of their bravery
and readiness to sacrifice themselves.

There is another element worth mentioning here: their
readiness to move to any other land and settle down therein.
They were not drawn up by or attached to the roots which
firmly tie the farmer to his land and make him feel
estrangement (al-Ghurba) if he moves to a new place. This
characteristic made them spread in the land in an
unprecedented manner, carrying guidance and light to
mankind.

So far, we have dealt with three factors that contribute to the
solidity of the base set up by Muhammad : the high
principles upon which the base stood, the Great Educator,
Prophet Muhammad , and the pure Fitra of those who
received those high principles and were influenced by the
Greatness of the Educator. The principles may exist today,
these principles exist and are exactly the same as they were
once revealed by Allah - but they cannot function by
themselves, unless they are planted by the educator in the
souls of people, and followed with care and guidance.
Equally, the educator may exist, but may not give all his
influence unless he exerts a great deal of efforts in the
education process. Random influence alone is not sufficient

167
to educate the souls, and the crucial role of the educator is
his endeavour to ingrain the required values deeply in the
souls.

As stated above, the belief in Laa Ilaha Illa Allah has a great
impact on the souls because it rearranges the atoms inside
the soul just as an electrical current does to an iron bar. A
live soul, with its desires, aspirations, agitations, and so on
and so forth, is similar to a dead iron bar which may retain
its original state (prior to the charge of electrical current). In
fact, the very iron bar, immobile and lifeless, will not keep
the state it assumes under the electrical current at all unless
there are some elements which protect its atoms from a new
dispersion, as was the case before. By the same token the
human soul, with its desires, aspirations and so on and so
forth, is bound to disperse again if there are no elements that
protect it and rearrange its atoms whenever there is a risk
of disarray...

More illustrative, the magnetism of an unguarded iron bar
will not evaporate, but will surely start diminishing if left
unguarded for a long time. By the same token, the soul that
has believed, its belief will not evaporate completely if left
unprotected for a long while, but will gradually weaken and
turn into an ineffective belief incapable of holding together
as if it does not exist in reality. It is at this point where the

168
need for an education on Eeman rather than just having
Eeman, becomes so strong.

In its worldly life, the human soul is constantly active and
stirred up by desires:

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Fair in the eyes of men is the love of things they covet:
women and sons, heaped-up hoards of gold and silver,
horses branded (for blood and excellence), and (wealth
of) cattle and well-tilled land. Such are the possessions of
this world's life, but in nearness to Allah is the best of the
goals (to return to). (Al-Imran:14)

It was stated above that the vitality inside the human soul
which urges it to act and behave in a certain manner is the
point of trial (Ibtila) which man suffers from in this life, and

169
which distinguishes between one soul and another, and
between one behaviour and another:
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That which is on earth we have made but as a glittering
show for the earth in order that we may test them as to
which of them are best in conduct. (Al-Kahf:7)

The above verse mentions the desires which stir up the
human soul and goad it to act in a certain way. It is beyond
the scope of this work to delve into the world of mans
desires and aspirations as they are countless, as a poet once
put it: The livings needs are endless. Hence, trials are
always present and so is the need for education to free it
from the yoke of desires and tame it until righteousness (al-
Istiqama) becomes the norm for it:

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170
In the case of those who say, Our Lord is Allah. And,
further, stand straight and steadfast, the angels descend
on them (from time to time): Fear you not! (they
suggest), Nor grieve! But receive the glad tidings of the
Garden (of Bliss), the one which you were promised!
(Fussilat:30-31)

Despite all this, the soul is not infallible, and no one is safe
from the temptations of desires. However, the door of
repentance is always open for man to repent for his sins:
Every human being is prone to mistakes, and the best
mistake makers are those who repent.
1
And here comes the
role of education and mans need for it. Education is not
only required here to restrain the soul and its fantasies
though this is one of the fundamentals which we cannot do
without, but also required for other levels of conduct and
other levels of values vital for this life.

There is a diversity of trials (Ibtilaaat) which Allah
inflicts upon man in this life. For instance, some of these
trials may be inward; that is to say, pressure from mans own
drives, desires and aspirations. Others may be outward; that
is to say, pressure from political, economic or social factors.
The latter comprises peoples customs and traditions which
people comply with though most of them pertain to al-
Jahiliyya, and are more of fantasies than reality imposed by

1
Ahmad and Ibn Majja.

171
the strong upon the weak or by the superior upon the
inferior:
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If the truth had been in accord with their desires, truly
the heavens and the earth, and all beings therein would
have been in confusion and corruption! Nay, we have
sent them their admonition, but they turn away from
their admonition. (Al-Muminun:71)

In order for a life to be upright for man who has been
honoured and favoured over other creatures, man should
overcome those pressures even if that cost him his comfort.
If the soul is left unguarded, unattended and uncared for, it
will be an easy prey for the claws of the attackers who
would exert more pressure and thus earn more surrender.
Corruption will prevail in the land:
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Mischief has appeared on land and sea because of what
peoples hands have earned. (Ar-Rum:41)


172
This earning as inferred from the verse implies tyranny and
surrender; forms of corruption which detach life from its
balanced and desired image.

And here comes another role of education to arm the soul
and strengthen it to confront the pressures and challenges.
Values and principles are the solid foundations which
prevent the edifice (soul) from collapsing at the first shock or
first bend under pressure. And the more the soul adheres to
these principles and values, the stronger and more solid it
will become. This adherence is caused by the true education
through its continuous effort, but it does not take effect in the
soul until it (the soul) is already used to controlling its
desires. Without such control or restraint, the soul will not
be solid and sustain the demands of such solidity:
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So hold Thou fast to the Revelation sent down to thee;
Verily Thou art on a straight way. (Az-Zukhruf:43)
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173
And as to those who hold fast to the Book (i.e. act on its
teachings) and perform As-Salat (the prayers), certainly.
We shall never waste the reward of those who do
righteous deeds. (Al- Araaf:170)

Furthermore, education does not end here nor at this level,
particularly for the believers. It is part of Allahs
Preordainment that there are different peoples on earth and
not one single people (nation):

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If your Lord had so willed, He could have made
mankind one people, but they will not cease to dispute,
except those on whom your Lord has bestowed His
Mercy, and for this did He create them. (Hud:118-119)
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It is He who has created you; of you are some that are
unbelievers, and some that are believers. (At-
Taghabun:2)

It is also part of the practice (Sunna) decreed by Allah that
there is a dispute between the believers and non-believers,

174
and between Truth (al-Haqq) and Falsehood (al-Batil) so
that the land does not get corrupted through the unopposed
and unchallenged supremacy of the people who follow
Falsehood:

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And did not Allah check one set of people by means of
another, the earth would indeed be full of mischief, but
Allah is full of bounty to all the Worlds. (Al-Baqara:251)

Had Allah willed, He would have annihilated
Falsehood and ended this conflict at the push of a button:
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For to anything which We have willed, We but say the
word, Be, and it is. (An-Nahl:40)

But Allahs Sunna wants that the advocates of Truth
destroy the proponents of Falsehood with the Assistance and
Support of Allah , and that such conflict and desire to
resolve it be part of the believers trial, honour and elevation:

175
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Thus (are you commanded). If it had been Allahs will,
He could certainly have exacted retribution from them
(Himself), but (He lets you fight) In order to test you,
some with others. (Muhammad:4)

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It is not you who slew them; it was Allah. When you
threw (a handful of dust), it was not your act, but Allahs
in order that He might test the believers by a gracious
trial from Himself. And Allah is He who hears and
knows (All things). (Al-Anfal:17)

This matter; that is, fighting Falsehood and keeping it at bay
in order to protect the land from corruption, is at the same
time the highest rank man can reach in this life and the

176
pinnacle of Islam. The Prophet asked Muaz Ibn Jabal ,
Shall I tell you about the most important of things? Go
on O Messenger of Allah. The peak of the matter is Islam,
the pillar is prayer, and its topmost part is jihad.
1


This matter entails a prolonged education and preparation,
spiritual preparation before physical and material
preparation. This is one of the levels of education that will
not be completed unless man passes by the two levels
(spiritual and physical). This means that man needs that
spiritual solidity which in turn depends on the restraint of
desires. In this way, education passes through three levels,
beginning with training on how to harness ones desires and
get the soul used to it, passing by the acquisition of solidity
through instilling noble values in the soul, and ending in
readiness for Jihad and patience in the face of hardships
inflicted upon the soul and wealth.

There is a final level which is worth mentioning here
because it is related to the best generation, the generation of
the Prophets companions. It is the level of noble
volunteering which transcends compulsory duties. In other
words, this noble volunteering transcends compulsory duties
to optional ones and turns what is optional into what is
compulsory without any pressure from Allah or His
Messenger, Muhammad . This is the pinnacle of that

1
At-Tirmidi.

177
generation raised and educated by the Prophet , though
there are always great men amongst the believers that could
reach that excellent and noble status.

If we come to grips with this issue, then we are close to
having a clear image of the endeavour made by the Great
Educator to elevate the souls to that highest and unparalleled
level. Perhaps knowing the instrument the Prophet
adopted in educating his companions will be more helpful
for us to build that image in our minds on the effort made by
the Prophet : Deep ingraining of belief in Allah , the Last
Day and leading ones life in the souls is the necessary
instrument in any generation for any education that follows
an Islamic approach.

Nothing can elevate the soul step by step like that belief. It
is the one which safeguards the soul from disintegration and
degeneration under the heavy weight of desires. The more
man lives and stays in contact with Allah by loving,
fearing, remembering Him secretly and openly, and seeking
His Satisfaction, and the more he remembers the Last Day,
Resurrection, Retribution, Reward, Paradise and Hellfire, the
more capable he is of harnessing his desires, to embody
those high values and to prepare himself to sacrifice himself
for the Sake of Allah .


178
A close examination of the verses of remembrance (Zikr)
reveals that there is a great emphasis on these issues in
particular. As for the definition of Allah , His Beautiful
Names, His Attributes, Might, Knowledge, Monitoring,
Mercy and so on and so forth, one is better off finding them
in the Quran which extensively deal with this. In fact, it is
one of the most important themes in the Quran and lays
great emphasis on worshipping Allah Alone, in the heart
and in the rituals of prayer, fasting, Zakat, pilgrimage,
seeking Allahs Support, supplication, remembrance,
complying with Allahs Commands and so on and so
forth.

The Quran also deals extensively with the theme of
Judgment (al-Qiyyama), and it is important to note that the
Madinian chapters (As-Suwar al-Madaniyya) specifically,
combine between belief in Allah (al-Eeman Bi Allah )
and belief in the Last Day (al-Eeman bi al-Yawmi al-
Aakhir), the Quran links these two beliefs to creed (al-
aqaid, pl. Aqeeda), rituals, conduct and values whether in
relation to the believers or the non-believers:

179
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Those who believe (in the Qur'an), and those who follow
the Jewish (scriptures), and the Christians and the
Sabians, any who believe in Allah and the Last Day, and
work righteousness, shall have their reward with their
Lord; on them shall be no fear, nor shall they grieve.
(Al-Baqara:62)

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When you divorce women, and they fulfil the term of
their ('Iddat), do not prevent them from marrying their
(former) husbands if they mutually agree on equitable
terms. This instruction is for all amongst you who believe
in Allah and the Last Day. (Al-Baqara:232)

180
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O you who believe! Cancel not your charity by
reminders of your generosity or by injury, like those who
spend their substance to be seen of men, but believe
neither in Allah nor in the Last Day. (Al-Baqara:264)

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O you who believe! Obey Allah, and obey the
Messenger, and those charged with authority among you.
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Allah and His Messenger, if you do believe in Allah and

181
the Last Day. That is best, and most suitable for final
determination. (An-Nisa:59)

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Fight those who believe not in Allah nor the Last Day,
nor hold that forbidden which has been forbidden by
Allah and His Messenger, nor acknowledge the religion
of Truth, (even if they are) of the People of the Book,
until they pay the Jizya with willing submission, and feel
themselves subdued. (At-Tawba:29)

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You have indeed in the Messenger of Allah a beautiful
pattern (of conduct) for any one whose hope is in Allah

182
and the Final Day, and who engages much in the Praise
of Allah. (Al-Ahzab:21)

If the link between belief in Allah and belief in the Last
Day is explicit in the Madinan Chapters, it also exists in the
Makkan Chapters (As-Suwar al-Makkiyya), though each
theme is dealt with separately:

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Your God (Ilaah) is One God (Ilaah). As to those who
believe not in the Hereafter, their hearts refuse to know,
and they are arrogant. (An-Nahl:22)

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183
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184
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And the servants of (Allah) Most Gracious are those
who walk on the earth in humility, and when the
ignorant address them, they say, Peace! Those who
spend the night in adoration of their Lord prostrating
and standing; those who say, Our Lord! Avert from us
the wrath of Hell, for its wrath is indeed an affliction
grievous, "Evil indeed is it as an abode, and as a place to
rest in"; those who, when they spend, are not
extravagant and not niggardly, but hold a just (balance)
between those (extremes); those who invoke not, with
Allah, any other god, nor slay such life as Allah has made
sacred except for just cause, nor commit fornication, and
any that does this (not only) meets punishment, (but) the

185
penalty on the Day of Judgment will be doubled to him,
and He will dwell therein in ignominy unless he repents,
believes, and works righteous deeds, for Allah will
change the evil of such persons into good, and Allah is
Oft-forgiving, Most Merciful. And whoever repents and
does good has truly turned to Allah with an (acceptable)
conversion. Those who witness no falsehood, and, if they
pass by futility, they pass by it with honourable
(avoidance), those who, when they are admonished with
the Signs of their Lord, droop not down at them as if they
were deaf or blind. And those who pray, "Our Lord!
grant unto us wives and offspring who will be the
comfort of Our eyes, and give us (the grace) to lead the
righteous." Those are the ones who will be rewarded
with the highest place in heaven because of their patient
constancy. Therein shall they be met with salutations and
peace, dwelling therein: how beautiful an abode and
place of rest! (Al-Furqan:63-76)

The educational significance of this issue, that each belief
is an independent entity, establishing itself in the depth of
the soul but both complementing each other, is the most
important instrument in the Islamic education approach
which gives its fruits through continuous commitment,
alertness and hard work. And this is what Prophet
Muhammad achieved in an unprecedented fashion. His
continuous work in Makka in particular was to deepen the

186
concepts of belief in Allah and belief in the Last Day in
the souls of his companions in a way that whenever one
remembered Allah , he would spontaneously remember the
Last Day with its reward and retribution, and if he
remembered the Last Day, he would spontaneously
remembered Allah , the Sustainer of this life, the Hereafter
and everything in the universe. Observe how the Quran
vividly describes the pinnacle of the Prophets pedagogy
in teaching his companions:

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187
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Men who celebrate the praises of Allah, standing, sitting
and lying down on their sides, and contemplate the
(wonders of) creation in the heavens and the earth, (with
the thought): "Our Lord! Not for naught Have You
created (all) this! Glory to You! Give us salvation from
the penalty of the Fire. "Our Lord! Any whom You do
admit to the Fire, truly You cover with shame, and never
will wrong-doers find any helpers! "Our Lord! We have
heard the call of one calling (us) to Faith, 'Believe you in
the Lord,' and we have believed. Our Lord! Forgive us
our sins, blot out from us our iniquities, and take to
Yourself our souls in the company of the righteous.
"Our Lord! Grant us what You Did promise unto us
through Your Messengers, and save us from shame on
the Day of Judgment, for You never break Your
Promise." (Al-Imran:190-194)

This brilliant description by Allah of the zenith these
extraordinary people attained tells us that if a brief mention
of Allah impacts the soul, what will the impact be like for
those who remember Allah standing, sitting, and lying
down on their sides and in all conditions?

188
Bear in mind that a soul which is busy searching for or
preoccupied with desires is unable to remember Allah .
Such is the moment of negligence (al-Ghafla) when man
neglects remembering Allah . By contrast, whenever man
remembers Allah , he ascends. This means that every
moment Allah is remembered is a moment of ascension or
elevationSo, what will be the position of those who
remember Allah standing, sitting, and lying down on their
sides, and in all conditions? It is a fascinating experience if
you ponder the meaning of the verse.

Metaphorically, ascent will remain an onerous task for the
human soul until it masters it well. Clay from which man
was created is heavy and tends to go down, so it requires
constant and more lifting in order that the factor of ascent
overrides the factor of descent. The fork (the instrument of
lifting) exists in man, in the depths of his Fitra:

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Behold, your Lord said to the angels I am about to
create man from clay. When I have fashioned Him (in
due proportion) and breathed into Him of My spirit, fall
you down in obeisance unto Him. (Saad:71-72)

189
This does not mean that the fork will perform its function
without some external efforts. And here comes the role of
education. Desires, by nature, operate randomly inside man
and beautify the pursuit of pleasure in a myriad of forms.
The instrument of controlling and steering these burning
desires into a certain direction to enable the vital force to
climb to high values which Allah likes needs some
training to perform its duty. It is similar in this sense to an
infant who needs training to walk and be able to sustain the
heavy weight off the ground, though the ability to walk has
been inside him since the moment of his creation. It is
dormant, and all it needs is training. If he was not trained to
walk, he may walk at a very late time or may not walk at all
and become paralyzed:

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Fair in the eyes of men is the love of things they covet:
women and sons, heaped-up hoards of gold and silver,

190
horses branded (for blood and excellence), and (wealth
of) cattle and well-tilled land. Such are the possessions of
this world's life, but in nearness to Allah is the best of the
goals (to return to). (Al-Imran:14)

Such was the heavy weight of desires and such are the
instruments of ascent.

The most magnificent characteristic of Islam in this realm is
that it strives to elevate man to a point where his pursuit for
pleasure is normal and balanced, but not to a zero gravity as
did Monasticism (Rahbaniyya), Hinduism and Buddhism.
These creeds may easily elevate man so high, but cause him
to neglect settlement in the land and protection of the land
from corruption by fighting in Allahs Cause, enjoining
what is good and forbidding what is evil (al-Amr bi al-
Maruf wa an-Nahiy ani al-Munkar), all of which are duties
assigned to man by Allah Who knows that these are
beneficial for life and man. Allah created man, and He
knows what is beneficial and unbeneficial for him:
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Should He not know,- He that created? and He is the
one that understands the finest mysteries (and) is well-
acquainted (With them). (Al-Mulk:14)

191
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It is He who has produced you from the earth and
settled you therein. (Hud:61)

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(They are) those who, if we establish them in the land,
establish regular prayer and give regular charity, enjoin
the right and forbid wrong. With Allah rests the end
(and decision) of (all) affairs. (Al-Hajj:41)

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192
O you who believe! Shall I lead you to a bargain that
will save you from a grievous Penalty? Believe in Allah
and His Messenger and strive (your utmost) in the cause
of Allah, with your property and your persons; that will
be best for you if you but knew! (As- Saf:10-11)

And whilst Allah assigns man the duty of settlement in the
land and the permission to enjoy the splendours of life, He
does not let him overindulge in pleasure because that will
corrupt him and weaken his ability to perform the duties of
fighting in Allahs Cause, and enjoining what is good and
forbidding what is evil. In his mind, these duties will thwart
his indulgence in pleasure:
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If there had been immediate gain (in sight), and the
journey easy, they would (all) without doubt have
followed you, but the distance was long, (and weighed) on
them. (At-Tawba:42)


193
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When a Sura comes down, enjoining them to believe in
Allah and to strive and fight along with His Messenger,
those with wealth and influence among them ask you for
exemption, and say: Leave us (behind). We would be
with those who sit (at home). They prefer to be with
(the women), who remain behind (at home); their hearts
are sealed and so they understand not. (At-Tawba:86-87)

Islam strives to strike a balance between the clay from which
man is created and the soul; that is, the physical and
spiritual, in a way that he works for both this life and the
Hereafter at the same time:
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194
It is He who has made the earth manageable for you, so
traverse you through its tracts and enjoy of the
sustenance which He furnishes, but unto Him is the
Resurrection. (Al-Mulk:15)

This sophisticated tool was in the hands of the Prophet ,
and he used it to instill the belief in Allah , the belief in the
Last Day, and constant remembrance of Allah in the souls
of his companions, and to get them used to living according
to their potentials, keeping contact with Allah . He was
their best exemplary figure in everything. Setting an
example has a great impact in the process of educationand
Allah Who created the human soul knows well that advice
alone, however stirring and eloquent it may be, is not
sufficient unless it is carried by the heart of a human who
first represents and materialises such preaching publicly, and
then invites people to follow him after he has demonstrated
to them how following is done.

Allah could have revealed the Quran written on paper,
and then inspired the illiterate Arabs to read it, but He
knew that the souls would not bear it and would not be
stirred up as in the required fashion which will translate itself
into a real action that possesses the force of mobility.
Rather, He placed it on the heart of a human being who
first translated it into real life before people. Whosesoevers
heart is open to Islam will welcome the new religion with

195
open arms. Aisha was asked about the conduct of Prophet
Muhammad , and she said: His character was the
embodiment of the Quran.
1


From this standpoint, we understand what Allah says in
this respect:
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The Messengers duty is only to preach the clear
(Message). (An-Nur:54)

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And we have sent down unto you (also) the Message so
that you may explain clearly to men what is sent for
them, and that they may give thought. (An-Nahl:44)

Conveying the message does not simply mean telling the
recipients Your Lord commands you to do so and so In
other words, conveying the message should not take the form
of a lecture, a lesson or a sermon only -though this should be
a first step to inform people of what they do not know about

1
Ahmad.

196
the new religion. However, translating such knowledge into
real life requires that the Prophet puts Allahs Word
into action, through demonstration and illustration so that
people can learn the content of the Message through a
practical lesson. And this is a lesson for the Duaat which
we will deal with in the next pages.

The Prophet was constantly remembering Allah and
leading his life in contact with Allah . He would never
neglect uttering the Names of Allah . Allah educated
him well and endowed him with the power of sustaining
such constant contact with Him in all the circumstances.
For people, this entails a great deal of efforts. Put
differently, ordinary people, even the companions, cannot
bear to maintain that leveled elevation in his constant contact
with and remembrance of Allah .

This was an exclusive attribute which Allah generously
bestowed on His Messenger. As for the companions, they
were the second best people after the Messengers. They
complained to the Prophet that when they were in his
company, they were in a certain state (elevation), but when
they went their ways, they were in a state completely
different (degeneration). He said to them: By Him in
Whose Hand is my life, if your state of mind remains the
same as it is in my presence and you are always busy in
remembrance (of Allah ), the Angels will shake hands with

197
you in your beds and in your paths but, Hanzala, time should
be devoted (to the worldly affairs) and time (should be
devoted to prayer and meditation).
1


Though the moment in which the companions were away
from the Prophet was not literally a moment of
degeneration or a negligence of remembering Allah -it
suffices that Allah describes them as those who remember
Allah in all situations- but the difference between the
moment when they were in the Prophets company and the
moment when they were not is of degree rather than type.

Reverting to the brilliant description of the companions by
Allah , how would the companions remember Allah
sitting, standing and laying on their sides? Is it the type of
remembrance which leads to extinction as practiced by the
Sufis who see this extinction as the reality of existence? Or
is it the type of remembrance which leads to the presence of
human potential in real life and its concentration to work for
Allahs Sake? They would remember Allah to ask
what Allah wanted from them at that moment. If the
request of the moment was Jihad, then remembrance was the
impetus behind this Jihad. If the request of the moment was
the acquisition of knowledge, then remembrance was the
impetus behind the acquisition of such knowledge. If the
request of the moment was the quest for obtaining provision

1
Muslim, Tirmidi, Ahmad and Ibn Majja.

198
(Talab ar-Rizq), spending in Allahs Cause, settling down
in the land in accordance with Allahs Laws, then
remembrance was the drive behind such a quest. If the
request of the moment was treating their wives kindly, then
remembrance was the drive behind such a quest, and so on
and so forth for the other obligations.

They would also remember Allah to see where they stood
vis--vis Allahs Approval of their deeds? Were they on
the right position to earn that approval? If they felt they
were, they would praise Allah and double their efforts to
earn more approval by performing deeds that would bring
them closer to Allah . If they felt they were not, they
would remember Allah to review their deeds and change
their conduct accordingly:

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199
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And those who, having done something to be ashamed
of or wronged their own souls, earnestly bring Allah to
mind, and ask for forgiveness for their sins, and who can
forgive sins except Allah? And are never obstinate in
persisting knowingly in (the wrong) they have done. For
such the reward is forgiveness from their Lord, and
Gardens with rivers flowing underneath, an eternal
dwelling. How excellent a recompense for those who
work (and strive)! (Al-Imran:135-136)

Let us now turn to the aforementioned verse (Al-Imran:191)
and examine what led to remembrance:
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Men who celebrate the praises of Allah, standing, sitting
and lying down on their sides, and contemplate the
(wonders of) creation in the heavens and the earth. (Al-
Imran:191)


200
The request of the moment, we are led to infer, was
contemplating the creation of heavens and earth in order to
know the truth behind its creation:
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He has created the heavens and the earth in just
proportions, and has given you shape, and made your
shapes beautiful, and to Him is the final goal. (At-
Taghabun:3)

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Not without purpose did we create heaven and earth
and all between! That was the thought of unbelievers, but
woe to the unbelievers because of the Fire (of Hell)!
(Saad:27)

They now understand from what Allah taught them and
the regular and organized system of divine laws, whether
those related to the regulation of the physical world or
human life, that everything was created for a purpose and

201
that there is a noticeable wisdom in every creature. When
their contemplation reaches this extent, they realise that the
worldly life is not and cannot be the end of life. There are
people who wrong others and they will remain so until the
last drop of their blood. If the worldly life is the end, then
where is justice? Life in that case, will be absurd and unjust.
Remembering Allah and the purpose of creation switch
on their remembrance of the Last Day with its Paradise and
Hellfire and cause them to seek refuge in Allah from the
torment of Hellfire:

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(with the thought): Our Lord! Not for naught have
You created (all) this! Glory to You! Give us salvation
from the penalty of the Fire.(Al-Imran:192)

Hence, the thought of Hellfire causes them to rush to Allah
and seek His Refuge:
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202
"Our Lord! Any whom You do admit to the Fire, truly
You cover with shame, and never will wrong-doers find
any helpers! (Al-Imran:192)

It is as if they present to Allah qualifications that will
rescue them from Hellfire:

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"Our Lord! We have heard the call of one calling (us) to
Faith, 'Believe you in the Lord,' and we have believed.
Our Lord! Forgive us our sins, blot out from us our
iniquities, and take to Yourself our souls in the company
of the righteous. "Our Lord! Grant us what You Did
promise unto us through Your Messengers, and save us
from shame on the Day of Judgment, for You never
break Your Promise." (Al-Imran:193-194)


203
Without hesitation, Allah responds to this intense
submissiveness, but is the response simply to the
remembrance? Is it simply to the contemplation? Is it simply
to the submissiveness? All of these are required from the
sincere believer:

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And their Lord hath accepted of them, and answered
them. (Al-Imran:195)

And here comes the lesson in these verses which begin with
a vivid description of who those people are, what they do
and what they get in return. It was through this
remembrance that the Prophet educated his companions;
first, through being a good example, and then through his

204
continuous assessment of his companions actions until they
reached that unprecedented human status.

Now let us look at what the Prophet wanted and what was
his objective motivating his endeavours to educate his
companions. Was it for the sake of having them as his
disciples? Was it for the sake of turning them into sincere
believers? It was, undoubtedly, a noble purpose, worth the
effort. But, was all that effort really needed? Surely, even
part of the effort would have been enough to attain such a
goal, in the best possible manner, sought by the Prophet ,
just as it was achieved by Jesus in educating his disciples
who were loyal and who spread the religion after him. His
companions were the embodiment of mercy, piety and noble
values:

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205
Then, in their wake, we followed them up with (others
of) Our Messengers. We sent after them Jesus, the son of
Mary, and bestowed on him the Gospel, and we ordained
in the hearts of those who followed him compassion and
mercy, but the Monasticism which they invented for
themselves, we did not prescribe for them. (We
commanded) only the seeking for the good pleasure of
Allah, but that they did not foster as they should have
done. (Al-Hadid:27)

Muhammads aim was not just to educate a group of
believers as it was for Messengers before him. Rather, he
aspired toward something nobler: to educate a solid base,
which in turn, would create:
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the best of peoples, evolved from mankind. (Al-
Imran:110)

The difference between any of the groups of believers
educated by the Prophets before Muhammad and the
group of believers educated by Muhammad lies in the
divine mission. As for the early group of believers, their
mission was as mentioned in the Quran:


206
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And they have been commanded no more than this: to
worship Allah, offering Him sincere devotion, being true
(in faith); to establish regular prayer; and to practice
regular charity; and that is the religion right and
straight. (Al-Bayyina:5)

For the group of believers educated by the Prophet
Muhammad , they were, in addition to the same mission
entrusted to earlier believers, exclusively assigned another
mission:
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You are the best of peoples, evolved for mankind,
enjoining what is right, forbidding what is wrong, and
believing in Allah. (Al-Imran:110)



207
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Thus, have we made of you an Umma justly balanced,
that you might be witnesses over the nations, and the
Messenger a witness over yourselves. (Al-Baqara:143)

Early nations were commanded to believe in Allah and
mind their own affairs. This nation in contrast, was
commanded to be a model for mankind in uprightness.
There is a difference between educating a person to be good
for himself and in his own right and educating a person to be
exemplary for mankind. The base may be the same:
worshipping Allah Alone without associating Him with
any partner. However, there is a difference between a base
upon which you wish to erect a small and limited structure,
and a base upon which you wish to erect a huge structure.
Both require expertise and hard work, yet there is a chasm in
difference between one base and the other; between the hard
work required for one and that required for the other; and
between the expertise required for one and that required for
the other.

We may notice the difference in the Quran. Every believing
nation (Umma Mumina) was invited to believe in Allah

208
and the Last Day, but there is no book (Scripture) amongst
the books revealed by Allah that extensively deal with
these two issues besides the Quran. And every believing
nation linked the obligations with this essential matter (belief
in Allah and the Last Day) which is the basis for
everything, but there is no Message where such a link is
well-cemented more than the Seal of Messages (Ar-Risala
al-Akhira), despite the great number of obligations it
contains and its wide scope, which incorporates all aspects of
life.
1


Furthermore, we notice the difference -in a parallel line in
the Quran- in the approach the Prophet adopted to
educate his companions (whether in his focus on the issue of
belief in Allah and the Last Day or in cementing the link
between all the obligations related to Aqeeda and conduct),
and this essential issue. During the Makkan period, the laws
and directives which regulated the political, economic and
social life of the group of believers had not been revealed
yet. The entire period was allocated to plant the true Aqeeda
in the souls and prepare these souls for the requirements of
this Aqeeda which would in Allahs Preordainment come
in its expected time.


1
See chapter Muqtadayaat Laa Ilaha Illa Allah fi Ar-Risala Al-
Muhammadia of Laa Ilaha Illa Allah, Aqeeda wa Sharia wa Minhaj
Hayat.

209
Let us now talk about the believers who believed that there is
no god but Allah Alone and that Muhammad is His
Messenger, and who believed in the Resurrection, Reward
and Retribution because those were the solid base which the
Prophet educated, but it is worth mentioning in passing
that the Prophet suffered a great deal in presenting the
issue (belief in Allah and the Last Day) to people. The
Qurayshi tyrants stood in the way of the Dawa and fought
against it with all means; and the masses followed suit,
because for them such a thing contradicted their habits and
because they were, at the same time, enslaved by the tyrants.
The concept did not mean a thing to them, whether they
understood it or not and whether they liked it or not. This
period is quite different; the focus (of the call) was more on
the requirements of Laa Ilaha Illa Allah. Utterance (saying
Laa Ilaha Illa Allah) was the apparent sign of Eeman. Only
true believers who declared his belief in the presence of the
Prophet , endangering his life under the eyes of the
brutality of Jahiliyya would utter Ash-Shahadatayn (bearing
witness that there is no god but Allah Alone and that
Muhammad is His Messenger). Utterance at that time was
a proof of Eeman because only a true believer would risk his
life through utterance. Was it enough for the Prophet that
these people voiced out what was in their hearts?

Had that been the case, would the solid base through which,
Allah changed the face of the earth, have been erected?

210
Why would the Prophet secretly meet them in Dar al-
Arqam? Was it just for the sake of asking them to utter the
phrase of Laa Ilaha Illa Allah before him? Rather, he would
meet with them in order to show them the requirements of
this phrase through demonstration and illustration (i.e. being
a model example himself).

Part of the requirements of Laa Ilaha Illa Allah in the past,
present and future is the display of great perseverance and
endurance of harm for the sake of the Truth and for the sake
of the true Aqeeda that one believes in. Will a simple
utterance (of this phrase) automatically lead to a display of
great perseverance under extreme suffering, and at any cost,
for the sake of Truth? Or does the matter require a certain
effort to strengthen the soul in a way to enable it to sustain
pressure? How are people going to learn? Is it simply by
telling them that by showing perseverance, their
determination will grow stronger, that they will aspire to
something higher than the temporal splendours of life, that
they will be able to endure suffering and cling to the Truth
they believe in? The matter is more than a simple utterance.
It is through practice and examples that people learn and a
great teacher is the one who teaches, trains and guides. He
should first practice what he preaches so that his students
follow his example.


211
The Prophet suffered a great deal. He suffered when he
was branded a liar, and how hard it is to brand the truthful
and trustworthy (As-Sadiq al-Amin) as a liar! He suffered
when he was mocked, and how hard it is to mock a heart
which believes in the Truth and knows that it was the truth,
goodness, guidance, salvation, success and that the mockers
were far astray! He suffered when his enemies tried to
tarnish his image in the eyes of his followers. He also
suffered physically when he was attacked and stoned until
his feet bled and when Abu Lahab and his wife planted
thorns on his way. They even threw filth on him as he was
prostrating

This only consolidated his adherence to and persistence to
follow the Truth. He was offered power and wealth, but he
would decline them saying to his uncle to whom people had
complained about the Prophet: By Allah, O uncle! If the
sun was placed on my right and the moon on my left in order
to abandon this religion, I will not, until Allah makes it
prevail or I shall die without it. (At-Tabari: 1/545 and Seera
Nabawiyya: 2/101)

It was through practice, through being a role model and
setting a good example that the Prophet educated his
companions.


212
One of the components of Laa Ilaha Illa Allah in the past,
present and future is the filling of the heart with love for
Allah , the feeling of Allahs Magnificence, His
Presence (i.e. the presence of His Knowledge and Support),
and making Allahs Guidance as ones Guide in every
action. Will belief in Allah and utterance of such belief
(Laa Ilaha Illa Allah) alone, spontaneously lead to that
guidance and that conduct? Or does the matter need
education, teaching, instruction, mentoring and guidance?

And who will be that teacher and guide, except Muhammad
? He would preach and practice, and his followers would
learn from him in the best way because they could figure out
the harmonious relationship between theory and practice in
their teachers (Muhammad ) actions. They would see him
at every moment, praying, remembering Allah , and
aspiring to His Mercy.

Another component of Laa Ilaha Illa Allah in the past,
present and future is the belief in Allahs Qada and
Qadar, belief that Allah Alone manages the universe,
controls destiny, does as He pleases, provides for His
Servants, cures and harms. Will belief in Laa Ilaha Illa
Allah alone impact the souls? Or does the matter require
careful education, training and guidance? Will a simple
lesson, lecture or sermon instill that belief? This is not a
subject which was taught and quizzed upon in the form of

213
questions. Rather, it is real suffering that is encountered
with every one of the souls desires or every agonizing
experience which man has faced, and from which he has
learnt a lesson. He has not just learnt that lesson by his mind
or existence, but also by his nerves, body and soul.

Ask any man in the street the question Who gives you
provision (Rizq), and he will answer you spontaneously,
Allah is the Provider. However, in times of hardships;
that is, when that man does not get enough provision, he will
say, That man has deprived me of my provision or that
man wants to deprive me of my provision. What does that
mean? It means that what appeared spontaneous at first was
not the reality. In other words, if such spontaneity comes
from the mind and does not delve deep into real existence,
then it is not spontaneity of the heart upon which ones
conduct is based, or upon which sincere emotions are based,
and it is sincere emotions that in turn, provide a base for
correct conduct.

As I was reading Allahs address to the Children of Israel
in Al-Baqara, my attention was drawn to an important issue:


214
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And remember, We delivered you from the people of
Pharaoh. They set you hard tasks and punishments,
slaughtered your sons and let your women-folk live;
therein was a tremendous trial from your Lord. (Al-
Baqara:49)

There was torture by the Pharaohs and therein was also
infliction of trial (Ibtila) upon the Children of Israel by
Allah ! Would the mind spontaneously respond when it
sees or hear torture? Or would the mind only consider the
direct agent (of the test)? Man needs some education here in
order to know that the agent is in fact committing an act of
torture, but behind this torture there is Allahs
Preordainment. Once he comes to grips with this, and the
whole thing becomes a matter of belief, where would he go
to ask for the lifting of this trial? This is the lesson drawn
from guidance. In the mind of the believer, these things
follow the course of causes (asbab) without discarding
Allahs Preordainment (al-Qadar). In other words, things
that happen are not directly the result of causes only, but also

215
the result of Allahs Preordainment within the boundaries
determined by Allah . That is why there is the constant
thought of Allah , the Real Manager of events and people
in this universe.

Another component of Laa Ilaha Illa Allah in the past,
present and future is brotherhood in Allah , love and hatred
for the Sake of Allah , and loyalty (al-Wala) and
disavowal (al-Bara). In an Arab environment, and in every
pre-Islamic or modern Jahilliyya environment, these
characteristics contradict the prevalent traditions of the time.
In the Arab Jahiliyya; for instance, blood kinship was
considered the strongest and most permanent bond. Any
other bond was regarded as either weak or non-existent. In
modern Jahiliyya, blood kinship has been superseded by
nationalistic bonds in which these Jahiliyyat took pride and
boasted in the same manner as would the Arab Jahiliyya
boast over blood kinship. There is a difference in scope, but
not in the essence.

As for love and hatred of someone for Allahs Sake
during Arab Jahiliyya and in every other Jahiliyya revolved
around materialistic interests which centered on the I:
Me, my dignity, my wealth, my power, my people
and my followers (if I am from the strong) or my superiors
(if I am from the weak):


216
Concerning loyalty and disloyalty, it is the equivalent of love
and hatred, and has no restriction except according to the
interests which arise here and there. This is the way it
fluctuates, and todays friends may turn into foes tomorrow,
and todays foes may turn into friends tomorrow - not for the
sake of altering principles or values, but to secure unstable
interests. This was the case during all Jahiliyyat.

Belief in Laa Ilaha Illa Allah was not a simple utterance,
from which you would expect a drastic change of a situation
commended by the traditions of al-Jahiliyya and its political,
economic, social, intellectual and moral circumstances
though the belief in Laa Ilaha Illa Allah, undoubtedly does
prepares the soul for change and accepting change. As for
the new standards, new values and new circumstances, they
cannot be established randomly or established instantly,
though belief may occur in an instant. These are built step
by step and block by block until the new edifice is erected,
and this is the mission of education. And this is exactly what
the Prophet did with care, guidance and following-up- to
achieve those noble principles. Brotherhood in Allah
became even stronger in the souls of people than blood
kinship. Love and hatred were no longer motivated by
worldly interests, but stood in total contrast to them. The
landslide victory was for what was done for the Sake of
Allah . Loyalty and disloyalty became linked to the values
of belief only, for the Sake of Allah .

217
Part of the requirements of Allah also in the past, present
and future is the set of noble values. Some of these values
existed in the Arab environment, but al-Jahiliyya sidetracked
and corrupted it. It turned bravery into heat and cant:
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While the unbelievers got up in their hearts heat and
cant - the heat and cant of ignorance- Allah sent down
His tranquillity to His Messenger and to the believers.
(Al-Fath:26)

It turned generosity into conceited spending:

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218
like those who spend their wealth to be seen of men,
but believe neither in Allah nor in the Last Day. They are
in parable like a hard, barren rock, on which is a little
soil; on it falls heavy rain, which leaves it (just) a bare
stone. They will be able to do nothing with aught they
have earned. And Allah guides not those who reject
Faith. (Al-Baqara:264)

These values need to be mended and brought back to their
original state (Fitra) so that they are done for the Sake of
Allah . Some of them did not exist in the Arab Jahiliyya
and could not exist in any Jahiliyya such as preventing
people from wronging one another, establishing a life based
on justice and equality rather than the law of the jungle,
human respect regardless of gender, colour, race, social,
political and economic background. This is only possible
when the soul exclusively devotes itself to Allah .
1


It is not our purpose here to list all the requirements of Laa
Ilaha Illa Allah, but to emphasise that since the moment of
their revelation, they had never been only belief and

1
Democracy claims that it was the first trend to set up and implement
these principles, giving the other the right to exist and express himself!
Proof against this is what happened or is happening in Bosnia,
Herzegovina, Chechnya, Philippines, Kashmir, Palestine and any country
where Muslims live under the rule of the Jews or Christians, which is in
total contrast to the justice, equality and tolerance which prevailed under
Muslim rule!

219
affirmation as the Irja doctrine claims. Only belief and
affirmation, even when they were a sign of true Eeman
during the beginning of the Dawa, and which only the true
believers would risk taking, did not do what Laa Ilaha Illa
Allah did in the souls of the group of believers whom the
Prophet educated. Laa Ilaha Illa Allah worked well when
those who embraced it believed in its requirements, were
educated on these requirements and implemented them in
real life.

It is equally not our purpose here to say that education on
these requirements is the magnificent work performed by the
Prophet for the solid base in particular. This is a
requirement from any educator wishing to establish the base
for the Dawa in any part of the globe and at any time until
the Establishment of the Hour. The magnificent work
carried out by the Prophet was the status he raised his
companions to by complying with the requirements of Laa
Ilaha Illa Allah, where preaching and practice met, where
optional duties changed in their souls (the companions) into
compulsory ones which they would make binding upon
themselves without Allahs Command and the Prophets
orders. The magnificent work was the degree of their
belief in the Last Day and how they lived it every moment as
if they saw it and as if it were present and did not see it as
distant by a very long time. This is what distinguished the
unique generation under the Great Educator , and not mere

220
compliance with the provisions of Laa Ilaha Illa Allah,
which is a requirement from anyone wishing to undertake
the task of the Dawa to Laa Ilaha Illa Allah.

Afterwards, the scope of the requirements of Laa Ilaha Illa
Allah expanded gradually to include new aspects of the soul
and life which had not been included before, but which Allah
revealed later and made binding upon the believers.
Hence, the first requirements alone could not achieve
Eeman.

Abu Abid Al-Qasim Ibn Salam (157-224) said in Al-Eeman
1
:
If we consider the purpose, for which Allah sent His
Messenger and the Quran, we will find that He initiated
Eeman with the testimony: There is no god, but Allah
Alone and Muhammad is His Messenger ( Laa Ilaha Illah
Allah wa Anna Muhammad Rasulu Allah). The Prophet
spent 10 years in Makka inviting people to this testimony
(Shahada). This testimony was the only part of Eeman
imposed on people at the time, and whoever responded to it
positively was considered a believer. People were not
required to pay any Zakat, fast or perform any obligations.
Scholars considered such light obligations as part of
Allahs Mercy towards His Servants because they had just
emerged from the traditions of al-Jahiliyya. Overloading

1
Edited by Muhammad Nasir al-Albani, from page 54, Dar Al-Arqam,
Kuwait, 1450 A.H.

221
them with further duties would have simply put them off;
uttering the Shahada was enough to consider a person as a
believer. Those who stated the Shahada remained so during
their whole stay in Makka and a few months in Madina after
the Hijra. When people loved Islam, Allah increased their
Eeman by imposing Salat towards the Kaba instead of al-
maqdis, and with it came the change of Qibla; that is, from
al-Maqdis to Makka. If those believers refused to change
the Qibla, this refusal would have contradicted their
affirmation (Iqrar) because the first act of obedience (ash-
Shahada) would have been invalidated by the second act of
disobedience. When they accepted Allah and the
Prophets command to change the Qibla as they had done
with ash-Shahada (both affirmation of testimony (al-Iqrar bi
Ash-Shahada)) and Salat became Eeman thenThey
remained in this state for a while before Allah imposed
Zakat:
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be steadfast in prayer, and practice regular charity.
(Al-Baqara:83-110)
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Of their goods, take alms, so that you might purify and
sanctify them;. (At-Tawba:103)


222
By the same token, if they had abstained from Zakat, but
complied with Salat, this would have invalidated both their
Salat and affirmation of ash-Shahada. Abu Bakr fought
al-Muhajirun (immigrants) and al-Ansar (Supporters) for
preventing Arabs from paying Zakat just as the Prophet
fought all the polytheists, for there was no difference
between any of them in killing, holding captives (Sabiy) and
taking booty. Although they abstained from paying Zakat,
they did not dispute it (i.e. its obligation). All in all, all
Allahs Laws which subsequently followed were added to
the early laws (obligations). All come under the name of
Eeman, and people who follow Eeman are called believers.
So, it is erroneous to think that Eeman is only an
utterance

If we examine the solid base which Allah educated, the
following question springs to mind: Why did the Prophet
exert such a great deal of effort for thirteen years in Makka
and ten years in Madina to produce these great models
(Sahaba)? Was it for the sake of having a group of believers
who believed in Allah and the Last Day, prayed, paid
Zakat and performed other acts of worship? Maybe only
some of these considerable efforts would have achieved the
goal in real life, but the Prophet , as stated above, aspired
to what was nobler than that.


223
The mission of the group of believers was not just
worshipping Allah in the same fashion as did earlier
groups. Rather, its mission was to spread at-Tawhid in the
land and to convert mankind from worshipping humans to
worshipping Allah . A group of believers such as this one
needed special education and training to execute this
mission.

In the world of trade and industry, people know that the
commodity designed for local consumption is not the one
designed for export. The former may be manufactured in a
way that would serve a certain purpose, but the latter should
be (required to be) manufactured with expertise in a way to
impose itself in the market as the best commodity (market
leader). If this is the code of practice in a worldly trade and
industry, such code of practice should be the norm in a
nobler trade:
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O you who believe! Shall I lead you to a bargain that
will save you from a grievous Penalty? Believe in Allah

224
and His Messenger and strive (your utmost) in the cause
of Allah, with your property and your persons; that will
be best for you if you but knew! (As- Saf:10-11)

Guiding mankind needed a special, well-trained and well-
disciplined group whose conduct was proof enough that this
religion is the right religion that should be followed.
Guiding mankind needed a special group that would confront
al-Jahiliyya, destroy it and erect a new edifice in its place
based on strong foundations. And this is what happened
exactly through the work (education) of the Prophet .

The confrontation was not just with the Arab Jahiliyya,
though this was the first Jahiliyya the Dawa encountered at
its inception. In fact, the entire world was plunged in
Jahiliyya, whether worshipping idols, fire, devil, stars,
tyrants or following a deviant religion. The new religion
(Islam), the Prophet and the group he educated had to
deal with all these. Now, would a group which just
worshipped Allah have been able to deal with these
problems and established the new religion? Of course, not!

A great deal of literature on Seera talks about this solid base
and the significant levels it reached. It is beyond the scope
of this work to delve into the lives of the companions, but
this work will talk about the specifications of the solid base.
I am personally moved by some excellent models, not

225
necessarily great companions, but some ordinary people
briefly mentioned in the annals of history.

During the lifetime of the Prophet , a woman suffered
from epilepsy, and every time she fainted, she would
uncover her body. One day, she went to the Prophet and
asked him to make supplication for her. The Prophet
replied, Do you wish that you may endure it and be
rewarded with Paradise, or do you wish that I shall make
supplication to Allah to cure you? She said, I shall
endure it. This woman later became known as one from
the people of Paradise.
1


Zayd Ibn Aslam quoted his father as saying: I went out
with Omar to Harrat Waqim, and on our way, we
stopped at Sirar, and there was some fire being lit. Omar
said, O Aslam, I can see some people over there, and
it is already getting dark and cold. Lets go to them.
We rushed to them and there was a woman with children,
lighting fire and pretending to prepare a meal for her
hungry children who had been crying for some time.
Omar asked the woman what the matter was and she
explained to him what it was and blamed Omar for
their misery. Omar asked the woman why Omar
was to blame and she said that he was in charge of our

1
Muslim.

226
affairs but he was neglecting his duties. Omar asked
what was in the cooking pot, and the woman said that
there was nothing. Omar and I rushed to the store
and got some flour and fat and went back to the woman.
Omar helped her with the cooking, the children ate of
the food and were very happy before they went to sleep.
The woman was very happy and said to Omar , You
are the one who should be the Chief of the believers not
Omar ! Omar said to her, Say only whats good,
for if you come to the Chief of Believers, I shall be there
by Allahs Will.
1


There were some fighters who headed for battle,
yearning for Paradise. One among them took some dates
from his bag and began to eat them. Then he said: If I
were to live until I had eaten all these dates of mine, it
would be a long life. (The narrator said): He threw
away all the dates he had with him. Then he fought the
enemies until he was killed.
2


And the list goes on


1
Tarikh at-Tabari (2/568), through a chain of narrators known for
relating authentic traditions. Tradition also transmitted by Abdullah Ibn
Imam Ahmad (382) in al-Fadhail.
2
Muslim (1901) and Ahmad (3/136-137) with slight modifications.

227
Perhaps the best way to present the specifications of the solid
base is to refer to the way Allah and His Messenger
described them, to the way they received the command and
guidance from Allah and His Messenger, and the way
they executed that command and followed that guidance:


The Quran:

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228
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The believers must (eventually) succeed, those who
humble themselves in their prayers; who avoid vain talk;
who are active in deeds of charity; who abstain from sex,
except with those joined to them in the marriage bond, or
(the captives) whom their right hands possess, for (in
their case) they are free from blame. But those whose
desires exceed those limits are transgressors; those who
faithfully observe their trusts and their covenants; and
who (strictly) guard their prayers. These will be the
heirs, who will inherit Paradise. They will dwell therein
(for ever). (Al-Muminun:1-11)

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229
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Is then one who does know that which has been revealed
unto you from your Lord is the truth, like one who is
blind? It is those who are endued with understanding
that receive admonition; those who fulfil the Covenant of
Allah and fail not in their plighted word; those who join
together those things which Allah has commanded to be
joined, hold their Lord in awe, and fear the terrible
reckoning; those who patiently persevere, seeking the
countenance of their Lord; establish regular prayers;
spend, out of (the gifts) we have bestowed for their
sustenance, secretly and openly; and turn off evil with
good. For such there is the final attainment of the
(eternal) home,- Gardens of perpetual bliss: They shall
enter there, As well As the righteous among their fathers,

230
their spouses, and their offspring: and angels shall enter
unto them from every gate (with the salutation): "Peace
unto you for that which you persevered in patience! Now
how excellent is the final home!" (Ar-Rad:19-24)

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For, believers are those who, when Allah is mentioned,
feel a tremor in their hearts, and when they hear His
Signs recited, find their Faith increased, and put (all)
their trust in their Lord; who establish regular prayers
and spend (freely) out of the gifts we have given them for
sustenance. Such in truth are the believers; they have
grades of dignity with their Lord, and forgiveness, and
generous sustenance: (Al-Anfal:2-4)


231
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The believers, men and women, are protectors one of
another; they enjoin what is just, and forbid what is evil;
they observe regular prayers, practice regular charity
and obey Allah and His Messenger. On them will Allah
pour His Mercy, for Allah is Exalted in power, Wise.
(At-Tawba:71)

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But the Messenger, and those who believe with him,
strive and fight with their wealth and their persons. For

232
them are (all) good things, and it is they who will
prosper. (At-Tawba:88)

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Truly, Allah loves those who fight in His Cause in battle
array as if they were a solid cemented structure. (As-
Saf:4)

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233
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Be quick in the race for forgiveness from your Lord,
and for a Garden whose width is that (of the whole) of
the heavens and of the earth, prepared for the righteous;
those who spend (freely), whether in prosperity or in
adversity; who restrain anger, and pardon (all) men, for
Allah loves those who do good, and those who, having
done something to be ashamed of, or wronged their own
souls, earnestly bring Allah to mind, and ask for
forgiveness for their sins, and who can forgive sins except
Allah; and who are never obstinate in persisting
knowingly in (the wrong) they have done. For such the
reward is forgiveness from their Lord, and Gardens with
rivers flowing underneath, an eternal dwelling. How
excellent a recompense for those who work (and strive)!
(Al-Imran:133-136)

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234
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Those that turn (to Allah) in repentance; that serve
Him, and praise Him; that wander in devotion to the
cause of Allah; that bow down and prostrate themselves
in prayer; that enjoin good and forbid evil; and observe
the limit set by Allah; (these do rejoice). So, proclaim the
glad tidings to the Believers. (At-Tawba:112)

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235
For Muslim men and women, for believing men and
women, for devout men and women, for true men and
women, for men and women who are patient and
constant, for men and women who humble themselves,
for men and women who give in charity, for men and
women who fast (and deny themselves), for men and
women who guard their chastity, and for men and
women who engage much in Allahs praise. For them
has Allah prepared forgiveness and great reward. (Al-
Ahzab:35)

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236
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Muhammad is the Messenger of Allah, and those who
are with him are strong against unbelievers, (but)
compassionate amongst each other. You will see them
bow and prostrate themselves (in prayer), seeking grace
from Allah and (His) Good Pleasure. On their faces are
their marks, (Being) the traces of their prostration. This
is their similitude in the Torah; and their similitude in
the Gospel is like a seed which sends forth its blade, then
makes it strong; it then becomes thick, and it stands on
its own stem, (filling) the sowers with wonder and
delight. As a result, it fills the unbelievers with rage at
them. Allah has promised those among them who believe
and do righteous deeds forgiveness, and a great reward.
(Al-Fath:29)

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but give them preference over themselves even though
poverty was their (own lot). And those saved from the

237
covetousness of their own souls, they are the ones that
achieve prosperity. (Al-Hashr:9)

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Those who avoid the greater crimes and shameful deeds,
and, when they are angry even then forgive; those who
hearken to their Lord, and establish regular prayer; who
(conduct) their affairs by mutual consultation; who
spend out of what we bestow on them for sustenance; and
those who, when an oppressive wrong is inflicted on

238
them, (are not cowed but) help and defend themselves.
The recompense for an injury is an injury equal thereto
(in degree), but if a person forgives and makes
reconciliation, his reward is due from Allah, for (Allah)
loves not those who do wrong. But indeed if any do help
and defend themselves after a wrong (done) to them,
against such there is no cause of blame. (Ash-Shura:37-
41)

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So lose not heart, nor fall into despair, for you must gain
mastery if you are true in Faith. (Al-Imran:139)

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Say you: This is my way: I do invite unto Allah on
evidence clear as the seeing with one's eyes I and whoever
follows me. Glory to Allah, and never will I join gods
with Allah. (Yusuf:108)


239
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He it is that has strengthened you with His Aid and with
(the company of) the believers; and (moreover) He has
put affection between their hearts: even if you have spent
all that is in the earth, you would not have produced that
affection, but Allah has done it, for He is Exalted in
Might, Wise. (Al-Anfal:62-63)

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O you who believe! Stand out firmly for justice, as
witnesses to Allah, even against yourselves, or your
parents or your kin. (An-Nisa:135)


240
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O you who believe! Stand out firmly for Allah, as
witnesses to fair dealing, and let not the hatred of others
to you make you swerve to wrong and depart from
justice. Be just, for that is next to piety, and fear God, for
Allah is well-acquainted with all that you do. (Al-
Maida:8)

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241
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A.L.M. This is the Book; in it is guidance without doubt,
to those who fear Allah, who believe in the unseen, are
steadfast in prayer, and spend out of what we have
provided for them; and who believe in the revelation
sent to you, and sent before your time, and (in their
hearts) have the assurance of the Hereafter. They are on
(true) guidance, from their Lord, and it is these who will
prosper. (Al-Baqara:1-5)

The Hadith:

- The example of the Muslims is like a body, if one part of
it gets hurt, then all of the body shares that pain [like a body
stricken] with a fever and not able to sleep.
1

- The Believer to another Believer is like a building [or
structure].
2

- Verily Allah has removed from you the stupidity of the
Jahiliyya and their boasting of their ancestors. Whether you

1
Al-Bukhari and Muslim.
2
At-Tirmidi.

242
are Allah-fearing believers or wretched sinners, you are the
sons of Adam, and Adam was created from dust.
1

- The strong man is the one who controls himself when he
gets angry.
2

- Smiling at your brother's face is as charity (Sadaqa).
3

- If the Hour comes and one of you has a baby palm (fasila)
in his hand, and he can still plant it before he stands up, let
him plant it.
4


- The likeness of the man who observes the limits
prescribed by Allah and that of the man who transgresses
them is like the people who get on board a ship after casting
lots. Some of them are in its lower deck and some of them in
its upper (deck). Those who are in its lower (deck), when
they require water, go to the occupants of the upper deck,
and say to them : If we make a hole in the bottom of the
ship, we shall not harm you. If they (the occupants of the
upper deck) leave them to carry out their design they will all
be drowned. But if they do not let them go ahead (with their
plan), all of them will remain safe.
5




1
Abu Daud and At-Tirmidi.
2
Al-Bukhari and Muslim.
3
At-Tirmidi.
4
Ahmad.
5
Al-Bukhari.

243
- Allah prescribes kindness in everything. If you have to
kill an animal, do it properly, and if you slaughter a beast,
sharpen your knife and relieve your beast of the pain.
1

- Arent I the most pious and fearful of Allah amongst
you, yet I fast, break my fast, sleep and wake up, and marry.
Whoever seeks other than my religion, then he is an
outsider.
2


The solid base which the Prophet educated was based on
these specifications, but what did it do in real life so that it
earned so much merit? At the beginning, it was the center
around which the Muslims in the Arab Peninsula gathered
the first breeding ground for the Dawa or, in modern jargon,
the breeding ground for the base of the masses (al-Qaeda al-
Jamahiriyya) which took the Dawa ahead.

Any Dawa that operates in real life should have a base for
the masses, through which it acts. But such a base will not
gather or reach the required size unless there is a good
educator and a strong and coherent foundation that can
attract the masses. However, members of the Prophets
community were not all up to the required standards. There
were those who were slow to respond to Allah and to the
Prophets call, those whose Eeman was weak and those

1
Muslim, An-Nasai, At-Tirmidi, Abu Daud and Ibn Majja.
2
Al-Bukhari and Muslim.

244
who did not miss anything, and those who were secret or
open hypocrites.

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O you who believe! What is the matter with you, that,
when ye are asked to go forth in the cause of Allah, you
cling heavily to the earth? (At-Tawaba:38)

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There are certainly among you men who would tarry
behind: If a misfortune befalls you, they say: Allah did
favour us in that we were not present among them. But
if good fortune comes to you from Allah, they would be
sure to say - as if there had never been ties of affection

245
between you and them Oh! I wish I had been with
them; a fine thing should I then have made of it! (An-
Nisa:72-73)

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Have you not turned your vision to those who were told
to hold back their hands (from fight) but establish
regular prayers and spend in regular charity? When (at
length) the order for fighting was issued to them, behold!
A section of them feared men as -or even more than -
they should have feared Allah. They said: Our Lord!
Why have you ordered us to fight? Would you not grant
us respite to our (natural) term, near (enough)? Say:
Short is the enjoyment of this world: the Hereafter is

246
the best for those who do right. Never will you be dealt
with unjustly in the very least! (An-Nisa:77)

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When there comes to them some matter touching
(public) safety or fear, they divulge it. If they had only
referred it to the Messenger, or to those charged with
authority among them, the proper investigators would
have tested it from them (direct). Were it not for the
Grace and Mercy of Allah unto you, all but a few of you
would have followed Satan (An-Nisa:83)

If these categories of people were present in the Prophets
community, and if the Prophet was living amongst them
while the Quran was being revealed to guide people and
correct the emotions and behaviour, then it is clear that the
base of the masses will not necessarily, rise in its entirety, to
the required level or be like those closely observed and cared

247
for by the leaderHowever, history tells us that the solid
base which the Prophet educated and gave his full attention
was indeed solid, with deeply-ingrained Eeman and sincere
guidance, and managed to carry all these categories of
people and set out, unimpeded by those who were slow to
respond to the call, those with weak Eeman or even the
hypocrites and clear enemies. Such is the lesson to draw
from finding a solid base with deeply-ingrained Eeman.
Without it, the masses will not find anyone to revitalize it
each time it is on the verge of declining; or one to bring it
back to the right path every time it is on the verge of
deviating. The solid base, therefore, is a necessity rather
than an ornament.

The solid base which the Prophet educated and to which
he assigned the leadership of the masses, whether military
leadership in war, moral leadership in individual
relationships, social leadership in forming societal
relationships or intellectual relationship in raising peoples
awareness about Islam, was the base which confronted and
defeated Al-Jahiliyya in the Arab Peninsula from the root
and erected a new structure in its place.

It was not an easy task at all. Anyone who follows the
events of history and contemplates the verses of the Quran
which describes the war between the Truth and Falsehood
will realize the enormous efforts exerted in that blood war,

248
whether the psychological effort to endure the hardship or be
psychologically prepared for the war, or the physical effort.
There were so many sacrifices, many heroic moments and
many great victories. He will equally realise the real status
of the Prophets direct leadership of that special group of
believers and his leadership of the masses with the help of
that special group of believers. And finally, he will realize
the status of the solid base in all this effort which changed
the reality of the Arab Peninsula and the course of history.

It was not an easy battle. It was fought against corrupt
creeds, corrupt values and souls that had been corrupted by
all these (creeds and values), convinced that it was the Truth
and the right path. So bloody and fierce was the battle
between the Truth and Falsehood that Allah likens it to fire:

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249
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He sends down water from the skies, and the channels
flow, each according to its measure, but the torrent bears
away to foam that mounts up to the surface. Even so,
from that (ore) which they heat in the fire, to make
ornaments or utensils therewith, there is a scum likewise.
Thus does Allah (by parables) show forth truth and
vanity. As for the scum, it disappears like dross cast out;
while that which is for the good of mankind remains on
the earth. Thus, does Allah set forth parables. (Ar-
Rad:17)

It was a real and scorching fire which the believers endured
through perseverance, determination and seeking Allahs
Support; firstly, to remove the rot in the hearts of the patient
believers so that their souls were pure, and then from the
land when Falsehood was defeated and Truth prevailed. The
solid base kept pursuing its mission until things were settled
down for Islam in the Arab Peninsula. Now the solid base
sought expansion. It is true that the Arab Peninsula was the
hotbed and the point of departure, but the solid bases
aspiration was the entire land.


250
This religion (Islam) was revealed to mankind; and the
believers in the Arab Peninsula, led by the Prophet ,
provided guidance for mankind. In fact, they were the
Duaat who would invite people to the Truthful religion, the
teachers who would show people the reality of this religion:
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Thus, have we made of you an Umma justly balanced,
that you might be witnesses over the nations, and the
Messenger a witness over yourselves. (Al-Baqara:143)

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There should arise out of you a group of people inviting
to all that is good, enjoining what is good and forbidding
what is evil. It is they who are the successful. (Al-
Imran:104)

This was not an easy task either. History usually focuses on
the battlefields in wars, and it is true they are the ones which
decide the result, victory or defeat. However, looking at the

251
conflict from this perspective only conceals an important
aspect of the conflict: Al-Aqaid (pl. Aqeeda) and values over
which wars were ignited. In modern jargon, conflict is
civilisational in reality, a conflict between a pure civilisation
and a corrupt civilisation; that is to say, a comprehensive
conflict between a civilisation of Eeman and a civilisation of
Jahiliyya which comprises all aspects of the soul and life,
though the warfare is the aspect which would decide the end
result after some time! The Tatars were victorious in some
periods of time, when they took control of the land, but did
not spread any civilisation; rather, they destroyed the
existing civilisation and spread tyranny and disbelief until
they embraced Islam. The Western armies too, achieved
victory and controlled the land, but did not create any real
civilisation despite their scientific and technological
advancement. They instead, created the law of the jungle,
whereby the strong usurps the weak or removes him from the
way and spread an Aqeeda of corruption and moral
corruption in the most disgraceful manner that any Jahiliyya
had ever known in history.

Warfare is not the real conflict or at least, is not alone the
reality of conflict. Rather, the reality of conflict is the values
for which the armies fight and which its architects will
spread once the army wins the fight. And this is the point of
difference between the Islamic conquest (al-Fath al-Islami)
and all the expansionist expeditions in history. The Islamic

252
Conquest was not for the sake of quenching an expansionist
desire, of controlling the land or of subjugating the people.
Rather, it was for the sake of spreading Tawhid and putting
an end to the Jahiliyya and its tyranny so that Allahs
Word is the highest and that the religion is for Allah :
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And Fight them on until there is no more tumult or
oppression, and there prevail justice and Faith In Allah
altogether and everywhere; but if They cease, Verily
Allah doth see all that They do. (Al-Anfal:39)

Ibn Amir said to the Persian leader: Islam has come to
liberate man from the worship of man and establish the
worship of Allah , to liberate us from the injustice of other
religions and establish the justice of Islam, and to liberate us
from the narrowness of the worldly life and transport us to
the comfort of this life and the Hereafter.

It was a higher civilisational movement which aimed to
divert man from worshipping Taghut to worshipping Allah
, from embracing illusion to embracing reality, to establish
justice instead of injustice, and to spread knowledge and

253
eradicate ignorance. No movement in history has ever
achieved what the Islamic Conquest has achieved

The Muslims victory and magnificence did not really come
from their expertise in warfare. Ironically, they were a small
number compared to the large number of warfare experts
that the Romans and Persians had along with their
sophisticated munitions/weaponry. Besides Allahs
Assistance, it was only the impact of the true Aqeeda and
belief in the Last Day upon their souls; and only the
education about the true reality of Aqeeda that enabled those
few men with few munitions to reach the Atlantic in the west
and India in the east in less than half a century: an
unprecedented pace.

Magnificence did not come from the art of warfare, though
this alone is something great in history. Magnificence came
from opening the hearts to Islam and the conversion of
millions to the new religion without coercion. Warfare was
never a coercive method to force people into embracing
Islam:
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Let there be no compulsion in religion: truth stands out
clear from error. (Al-Baqara:256)


254
Warfare was a means to eradicate al-Jahiliyya which
comprised wrong systems based on wrong creeds protected
by armies which belonged to the Jahiliyya. If these were
removed, people would be free to choose what they wanted:

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Let there be no compulsion in religion: truth stands out
clear from error. Whoever rejects evil and believes in
Allah has grasped the most trustworthy hand-hold that
never breaks, and Allah hears and knows all things.
(Al-Baqara:256)

As for the other who wanted to safeguard his religion, his
life, religion and existence were safe so long as he did not
attempt to harm or kill the believers:


255
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Allah forbids you not with regard to those who fight you
not for (your) Faith nor drive you out of your homes,
from dealing kindly and justly with them, for Allah loves
those who are just. (Al-Mumtahana:8)

These millions of people who embraced Islam without
coercion did so because they saw it embodied in people who
had really embraced and implemented its teachings, people
who had absorbed the reality of Islam and translated it into
real life. When others saw this shining image, they opened
their hearts to Islam; otherwise, they would not have
embraced the new religion in scores and within such a short
time, and would not have won the battle. The sword may
open the ground, but not the hearts, and if Allah told His
Messenger:
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Were you severe or harsh-hearted, they would have
broken away from about you. (Al-Imran:159)

256
(This address was to Muhammad,) who was a Messenger, so
what about the ordinary conquerors if they do not possess
moral conduct?

Peoples conversion to Islam within a very short period is
one of the effects of the Prophets education on the solid
base which He gave it his full attention and care so that it
constituted a guard over Allahs Preordainment:
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It is He who has sent His Messenger with guidance and
the religion of truth that He may proclaim it over all
religion even though the pagans may detest (it). (As-
Saf:9)

Magnificence was not only the conversion of millions within
a short period of time, but it was the ideal justice which the
group of believers, educated by the Prophet , used in their
dealings with the occupants of the conquered land - even
with those who were adamant about adhering to their wrong
religion. A case in point is the following story:

Ibn al-Aas , who was the then governor of Egypt, arranged
a horse race in which his own son was also to participate.

257
His son's horse lost however to a young, native Coptic. The
son, Muhammed Ibn Amr, was enraged and lashed the
Coptic boy with a whip, saying, Take that! That will teach
you to beat the son of a nobleman! The Coptic came to
Madina and complained to the Caliphate, who took it upon
himself to institute an inquiry. When he found that the
Coptic had been beaten unjustly, he immediately sent an
emissary to Egypt to summon the governor and his son
before him forthwith. When they arrived, he handed the
Coptic a whip to flog them, just as he himself had been
flogged. In the presence of the governor, the Coptic started
whipping his son, stopping only when he was satisfied that
the punishment had been severe enough. Then the Caliphate
addressed himself to the governor: O Amr, since when have
you enslaved people who were born free?

More to the point, the conversion to Islam of non-Arabs
without coercion was a great and an unparalleled experience,
because those people forgot their language, even those who
preferred to remain with their religions, and adopted the new
language (Arabic) in communication, worship and so on and
so forth.

Last but not least, the intensive education that the Prophet
offered to the solid base was to ensure - after Allahs
assurance - the continuity of this approach after the deaths of
the Prophet and the Rightly-Guided Caliphate (Al-Khilafa

258
Ar-Rashida) and (the continuity of) all the models in all
aspects of life that it (the Caliphate) contains. The Rightly
Guided Caliphate was indeed an extension of the Prophetic
approach after the end of Divine Inspiration and the
departure of the Great Leader from this life.

It is true this period did not last for a long time, and it was
not destined to last; however, its degeneration does not
foretell a decline in Islam or the end of it, as the Orientalists
(al-Mustashriqun) and the enemies of this religion claim.
This period was rather a transcendence to noble volunteering
which went beyond the command of Allah . If these
people came down after this period to the land of command
or approached it, they had not really come down, but their
wings were lowered and they landed, and started walking!
This came after their sacrifices to spread Tawhid in the land,
to offer humanity noble civilisational values, from which
Europe kept borrowing until the seventeenth century; that is,
ten centuries after the pinnacle of the Islamic civilisation.

Despite all that, that period was not a flash in the pan, for
its beacon is still shining, and it is still, with its ideals, an
extension of future generations; each generation tries to keep
the beacon shining by climbing atop, and even if it cannot, it
is better than sitting doing nothing. All the movements of
reform and al-Bath in the history of Islam are one of the
results of that shiny era, and this is why the Orientalists and

259
the enemies of Islam at large strive to tarnish the image of
that era, in order to put off that beacon and stop its light from
reaching the generations which would use it to climb again.
However, their attempt is far-fetched, for they are waging a
war against Allahs Preordainment:
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2 `39#
Their intention is to extinguish Allahs light (by
blowing) with their mouths, but Allah will complete (the
revelation of) His light even though the unbelievers may
detest (it). (As-Saf:8)

This brings up an important issue in the Prophets
education of that solid base: the Prophets excessive
consultation of his companions. Firstly, we ask the
following question: Was the Prophet in need of such
consultation whilst the Divine Inspiration was being revealed
to him to clarify certain issues, to correct the behaviour of
the Muslim group whenever there was a deviation, or even to
correct him in certain actions such as his behaviour with Ibn
Umm Kultoum and the way he dealt with the prisoners of
Badr? Of course, he did not need consultation whilst he was
managing the Dawa and the lives of the group of believers
whether in Makka or Madina, but it was a matter of

260
education. Educating people to listen and obey (only)
produces compliant soldiers, but not leaders.

Hence, complying with the Prophets command was an act
of worship imposed by Allah :

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He who obeys the Messenger, obeys Allah. (An-
Nisa:80)

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We sent not a Messenger, except to be obeyed, in
accordance with the will of Allah.. (An-Nisa:64)

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So take what the Messenger assigns to you, and deny
yourselves that which he withholds from you. (Al-
Hashr:7)

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261
O you who believe! Obey Allah, and obey the
Messenger. (An-Nisa:59)

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Then let those beware who withstand the Messengers
order lest some trial befall them, or a grievous penalty be
inflicted on them. (An-Nur:63)

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It was not fitting for the people of Medina and the
Bedouin Arabs of the neighbourhood, to refuse to follow
Allah's Messenger, nor to prefer their own lives to his.
(At-Tawba:120)

Nevertheless, the Prophet did not want his men to be just
soldiers who complied with their commanders orders; in
fact, compliance with his orders is the success, not to
mention that it was a compulsory act of worship. The
Prophet wanted to make of them, leaders for mankind, in

262
response to Allahs Preordainment and goal in bringing
this Umma to existence:
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Thus, have we made of you an Umma justly balanced,
that you might be witnesses over the nations, and the
Messenger a witness over yourselves.(Al-Baqara:143)

And training on leadership can only be through the leaders
consultation of his subordinates. It is consultation which
breeds and develops the sense of perception in them:

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Say you: This is my way: I do invite unto Allah on
evidence with clear perception I and whoever follows me.
Glory to Allah, and never will I join gods with Allah.
(Yusuf:108)

It is clear from the verse that perception is an independent
characteristic required in addition to Eeman:

263
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and never will I join gods with Allah. (Yusuf:108)

Yes, Eeman is required, and so is perception, to move with
this religion to the real world so that the movement ripens its
fruits and so that all the hard work or even part of it does not
go wrong or down the drain. A leaders consultation of his
subordinates gets them accustomed to using their minds in
different situations and in different opinions so that they
make the right decision. It also accustoms them to taking
responsibility. Besides its being a trust, opinion is a
responsibilityand when consultation is repeated and the
thoughts are repeated and rehearsed, shouldering its
responsibility, man becomes prepared to face practical
situations when they arise. As a result, he will not panic or
fear responsibility. These are the qualities required for a
successful leader. Not every man can be a successful leader,
but you will not be able to select the successful candidate
(leader) unless you give the opportunity to a group of people
those whom you teach- so you give them the necessary
training. This will allow you to get acquainted with their
potentials and recruit the most suitable among them.If you
train them only to listen and obey in everything, no one of

264
them will acquire the required skills, and when you assign
them responsibility they will be confused and will fail. They
will not be able to move forward after the departure of the
leader, even if they have been loyal soldiers during his
lifetime.

From this standpoint, it appears that the Prophet was
persistent in consulting his followers, though he was not in
need of it, because he was preparing them knowingly, for the
post of being intelligent leaders after his departure, or at
least, consultants so that the mission is never aborted even
after the departure of the Great Leader.

Now let us move to our status-quo and try to look where the
Prophets approach in educating the solid base is being
implemented. Let us first consider the current state of Al-
Jahiliyya.

Ibn Taymiyya said: After the Mission of the Prophet ,
absolute Jahiliyyah may exist in one country or another. It
also exists in the lands of infidels (non-Muslim countries). It
may also exist in one person or another. For example, a man
prior to his conversion to Islam, was in Jahiliyyah even
though he lived in a Muslim country. But there is no
universal, or absolute Jahiliyyah after the Mission of
Muhammad . There shall always be a victorious band of

265
his Ummah (nation) adhering to the truth until the Final
Hour.
1


If that was the case in the 8
th
century A.H, when the Muslims
were still holding to a number of their religious matters,
though with some negligence on their part, what would Ibn
Taymiyyas reaction be to our status-quo? What would he
say about our society where the Bida (innovation) of
legislation has become widespread in our society?
Implementing Allahs Law has become forbidden in
accordance with the constitutions, and calling for its
implementation is a felony for which the guilty may be
tortured or even sentenced to death. Women without Hijab
has become the norm, and wearing Hijab constitutes an
inviting target for media libeling. The so-called law now
protects the crime so long as there is agreement between the
two parties involved. It is as if the two parties are the only
ones involved in a dispute; Allah has no concern in the
matter and is no longer the One Who can decide what is
lawful and what is unlawful. Loyalty and disloyalty for
Allahs Sake has become a despicable fanatic issue.
Thanks to technology, the world has now become a small
village where no one has the right to be radical about its
(global village) traditions and ideas on any ground, and
religion is the most despicable justification!


1
Iqtida As-Sirat al-Mustaqim Mukhalafatu Ashabu al-Jahim , pp.78-79

266
What would Ibn Taymiyya say if he saw the status-quo in
the West and in most parts of the Islamic world?

Islam began strange and will return to being strange and
Tuba (a field of heaven) is to the strangers.
1


What should the strangers do today? And what is the
greatest reward they can expect for this charisma? Any
effort made by them to remove the second phase of
estrangement will be rewarded by Allah as clearly
expressed in the Quran:

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Muslim.

267
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Because nothing could they suffer or do, but was
reckoned to their credit as a deed of righteousness,
whether they suffered thirst, or fatigue, or hunger, in the
cause of Allah, or trod paths to raise the ire of the
unbelievers, or received any injury whatever from an
enemy, for Allah suffers not the reward to be lost of those
who do good, nor could they spend anything (for the
cause) - small or great- nor cut across a valley, but the
deed is inscribed to their credit; that Allah may requite
their deed with the best (possible reward). (At-
Tawba:120-121)

However, this does not mean that they should not have a
plan or a strategy to follow, and some priorities that need
arranging for the work they do to remove the second
estrangement of Islam in our present time. But, will the
work be done without a solid base which will transport the
Dawa to the masses?

First, we do not really aspire to build a solid base like the
one built by the Prophet , whether in terms of the
extraordinary group of believers or the masses, yet there are

268
still some necessary specifications without which the
erection of the edifice will never be possible. We are not
asking anyone to fly up to the status which the Prophets
companions flew to strongly and confidently, this not
compulsory - though there were still some individuals across
the Islamic history whose expansion was not discontinued.
We nevertheless, require people to march on the land of
compulsion, or even get closer to it so that our deeds are
accepted by Allah and earn us a ticket to success.

What are the specifications required to build a solid base,
which will in turn, create a base of masses, then guide and
educate it? Would a simple man who believes in Allah
and the last day, prays and pays Zakat and is among the
fearful, be a suitable candidate? These are great
specifications and are all required, but at which level are
they required? Are they the only ones specifically required
for the foundation of a solid base?

Referring back to the example about the origin of provision
(i.e. Ask any man in the street the question Who gives you
provision (Rizq), and he will spontaneously answer that
Allah is the Provider. However, in times of hardship;
that is, when such a man does not have enough provision, he
will say, That man has deprived me of my provision or
that man wants to deprive me of my provision.), does this
Eeman that Allah is the Provider emanate from the heart,

269
upon which any conduct is based? Or does it need further
embedding until it is well-established and reaches the degree
of absolute belief? Such is the reality that Allah is the
One who benefits and harms, the One Who brings creature
back to life and the One Who causes them to die:
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Then there are among men such as say, We believe in
Allah, but when they suffer affliction in (the cause of)
Allah, they treat men's oppression as if it were the wrath
of Allah. (Al-Ankabut:10)

Is this appropriate as a pillar of the solid base which will
carry the edifice? Will it remain firm in the face of trials?

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270
A.L.M. Do men think that they will be left alone on
saying, We believe, and that they will not be tested?
We did test those before them, and Allah will certainly
know those who are true from those who are false. (Al-
Ankabut:1-3)

Trial does not comprise torment only, for this may be
endured by so many:
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And We test you by evil and by good by way of trial.
(Al-Anbiyya:35)

It is the trial of wealth which is worse because people cannot
resist the temptations of wealth, power, status, and so on and
so forthWill anyone who remains steadfast in adversity be
suitable as a pillar in the solid base, not to mention being
part of its leaderships?

Here is another example quoted from my book entitled
Waqiuna al-Amuasir (Our Staus-Quo). Brotherhood (al-
Ukhuwwa) is one of the beautiful concepts that can develop
eloquent and persuasive language. It is one of the original
concepts of Islam and one of the pillars of the solid base,
which the Prophet instilled, when he created this bond of
brotherhood between al-Muhajirun and al-Ansar. We do not

271
need to go through the details of this brotherhood, but we
can sum it up in one phrase: Theirs was stronger in their
souls than blood brotherhood, and more cemented than what
the Arab al-Jahiliyya would cement. As I stated in the same
book, brotherhood is easy to practice. So long as the road is
wide, my brother and I can go side by side, but if the road
narrows, allowing only one at a time to go first, what will
you do? Will you go first or let your brother go first? There
is no need to climb to that noble level where the road
narrows and makes it necessary to come to this frustrating
dilemma of who will go first. This is not a compulsory level
which Allah describes as follows:
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but they give them preference over themselves, even
though poverty was their (own lot) (Al-Hashr:9)

Still, this was an ordinary act within the realm of the solid
base which the Prophet founded, yet it is something that
seems so far-fetched today. However, I focus on two
prerequisites needed for the solid base to confront al-
Jahiliyya which besets Islam from all sides: At-Tajarrud
(absolute worshipping of Allah ), movement and political
awareness.


272
One of the gates through which the Satan gets in to the souls
of exceptionally talented people is the temptation of I,
narcissism. When a man is a soldier in the army line, we can
say that he is far from the evil of the Satan, but when he
starts flexing his talents and occupies a special position, the
Satan seizes this opportunity to start his strategy of
temptation. The more a man shows off his talents and
expertise, the stronger the Satans temptation becomes. The
temptation reaches its peak when a man prepares for a
leadership post. Many souls would get confused at this
stage, especially those which have not been educated with
At-Tajarrud li Allah . They will get confused about the
difference between the Dawa and the I which undertakes
the Dawa.

I represent the Dawa! I am the one eligible for leadership!
What harms me harms the Dawa! What comforts me and
what my soul feels comfortable with is beneficial for the
Dawa! Such is the lurking of the Satan, rendering the
selves (I) the center of attention.

There is somebody who stands in the way of the Dawa and
jeopardizes its journey, and he must be dealt with, if not,
expelled from the group if the Dawa is to continue on its
right track; that is, ironically, the track where there is my
dignity, my wealth and my power! This is one of the fatal
diseases which gripped the Islamic undertaking: it led the

273
Afghani Jihad to spill the blood of one and a half million
martyrs, to ruin the potentials of the Umma, and to dash the
hopes of Muslims the world over! This fatal disease is still
behind the divisions, partisanship, hostility and conflict
within the circles of some groups. When we are armed with
at-Tajarrud li Allah , we can accept criticism whether
leveled against us, our ideas or actions.

Giving this special group of believers as an example does not
mean that we believe it will exist in our time. The aim is to
see how at-Tajarrud Li Allah impacts the human souls,
raising them to that higher status, though they are not, and no
one expects them to be angels.
Another rare incident worth mentioning is that on another
occasion, during the Friday Sermon, Omar stood up on
the pulpit and said, O people! Listen to what I have to say
and obey me! Salman al-Farisi , a very notable
companion stood up and decided to challenge Omar
saying, We will not listen and will not obey. Why?
asked Omar . Salman replied, You are a tall person
and your Burd (Jellaba) is made up of two sheets; whereas,
only one sheet is allowed. So until you account for the extra
sheet which you are wearing in the form of Jellaba, we will
neither listen nor obey you. Omar announced that his
son Abdullah Ibn Omar be brought forward. When he
showed up, Omar asked him, Inform the people where I

274
got this extra sheet from. Abdullah duly came forward
and testified before the whole people that I was given one
piece of garment from the Treasury (Baytulmaal) which I
gave to my father as my father is quite tall and could not
make a shirt from one piece of cloth.
This was Omar , and not an Amir or leader of a group.
How many Amirs or leaders of Islamic groups would accept
criticism from his followers? And how many Amirs would
go back to the Truth when the person who levels criticism
against him is one of his brothers in Allah , let alone one
of his soldiers?
When we devote ourselves absolutely to Allah , our self
is no longer the centre of our attention and action. We dont
feel envious if the other excels and earns peoples approval
nor consider such excellence as a criticism of our status and
an antagonistic act directed against us. This also does not
entice us to undermine the other before our followers so
that their loyalty does not shift from us to that competitor
around whom people gathered.

When we devote ourselves to Allah , our loyalty to
ourselves, our groups or, more appropriately our party, is
not the criterion for judging the eligibility of others and their
merits; that is the task of the Divine criterion:

275
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Verily, the Most honoured of you in the sight of Allah is
(He who is) the Most righteous of you. And Allah has full
knowledge and is well acquainted (with all things). (Al-
Hujuraat:13)

And the manner of judging others should be the one
commanded by Allah :

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O you who believe! Stand out firmly for justice, as
witnesses to Allah, even as against yourselves, or your
parents, or your kin. (An-Nisa:135)

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276
O you who believe! Stand out firmly for Allah, as
witnesses to fair dealing, and let not the hatred of others
toward you make you swerve to wrong and depart from
justice. Be just, for that is next to piety. (Al-Maida:8)

If we are not devoted enough, many things happen in our
present time.

The second thing we wish to focus on is awareness and
perception which is mentioned in the Quran:

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Say you: This is my way: I do invite unto Allah with
clear perception I and whoever follows me. Glory to
Allah, and never will I join gods with Allah.
(Yusuf:108)

Perception for the solid base is an indispensable ingredient
because it decides the course of this Islamic undertaking:
when are we ready? When and how should we move? Shall
we get involved in a conflict with the government? Shall we
call for a truce? Shall we form an alliance with it? Shall we
start by building the foundations of the base or go directly to

277
the masses? And if we go to the masses, what shall we tell
them? Shall we talk with them about public issues: earning
a living, unemployment and the soaring of prices, or shall we
focus on the issues of education and Aqeeda? Shall we flex
our muscles before our enemies or avoid them? And who are
our enemies, precisely? Are they our fellow men or is it the
universal Jahiliyya at large: the Jews, Christians, polytheists
and hypocrites the world over? There must be movement as
well as political awareness, and there must be perception in
tens and hundreds of questions in order within our ability-
to draw a safe road map for the movement that will achieve
the best possible results in the present circumstances.

Bear in mind that the goal of the safe road map is not to
protect our men from harm, for al-Jahiliyyas venomous
tentacles do not stop anyway and cannot bear the call to Laa
Ilaha Illa Allah. What we care for is that no harm should be
inflicted on the Dawa due to our actions. It is also not the
aim of this safe road map to seize power or even some power
at the expense of our principles and values which are part of
our religion and Aqeeda, attributing this to the force of
circumstances or to the fact that this is beneficial for the
Dawa.

We should also bear in mind that Allahs Laws do not
change, flatter or favour one over the other, and if we ignore

278
them or imagine that we can surpass them, we will not
achieve anything in our movement!

Perception, or part of it, is acquired through education or
acquaintance with Allahs Laws in the Quran and Sunna,
history, knowledge of the conditions of the Umma in the
present time and the causes of its degeneration, knowledge
of the enemies plots and the channels they take to fight Islam
and their attempt to destroy the Islamic movement. One part
of it (perception) is acquired through the experience the
movement is undergoing and its aftermath. The other part is
acquired through education, and consultation between the
leader and his subordinates and during which views are
analysed and tested, rather than the consultation which takes
place formally between a limited number of men, under the
pressure of listening and obeying, and under the threat of
expelling those whose objection is repeated. In the absence
of such perception, many things happen in our present time.

Our overall goal is not to create a group of believers who
believe in Allah and the Last Day, pray, pay Zakat, fast,
perform pilgrimage, and then invite people to Islam, though
this is a rewarded deed by Allah . This group will not
rescue the Umma and will not provide the model that will
transform al-Jahiliyya, and this is the goal: rescuing the
Islamic Umma from ruin and striving to transform al-
Jahiliyya. This goal will not be achieved without the

279
creation of a group similar to the early group which the
Prophet educated, though such group may not reach that
noble status in any of the coming generationsThe task
entails first the foundation of a solid base, giving it the
necessary education, cleansing it from any blemishes and
then inviting the masses.

Our instrument of education is the one the Prophet used:
reinforcing belief in Allah and the Last Day, cementing
contact with Allah , getting people used to leading their
life with the presence of Allah in their souls, training
people to have a behaviour full of Eeman in real life, and
reinforcing awareness with the necessary means, taking into
account that setting an example is the first and greatest-
means in the education process. After this comes advice
and lessons supported with care, continuity, follow-ups and
patience until the souls respond and then find their way back
(the Right Path).

It is an onerous task, and being so, it will not ripen its fruits
overnight. We should not hasten or contravene it if we are
serious about doing a job that will save the Umma from the
abyss it is heading for, and transform al-Jahiliyya into a
trend that will serve the Umma.


280

281
Expanding the Base


t a certain stage, the role of expanding the base comes
through addressing the masses, and this stage was
manifested in the life of the first group, the group of the
Prophet , in the conversion of Ahl al-Madina (the
Madinians) and those Arabs around them after the solid base
was founded by al-Muhajirun and al-Ansar. This is what
Allah says about them:

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It was not fitting for the people of Medina and the
Bedouin Arabs of the neighbourhood to refuse to follow
Allahs Messenger, nor to prefer their own lives to his.
(At-Tawba:120)

Those were soldiers and assistants drawn by the magnet of
the Dawa, joined in and armed themselves to defend it.
They were not just public enthusiasts whom the modern
Jahiliyya labels as the street man. It is a true label, whether
this was intended or unintended. The street man is a
person who does not have specific characteristics, position or
A

282
fixed intellectual trend. Islam thus encourages the Muslims
to be independent and distinct in both their lifestyles and
their outlook on life. It has been reported that one of the
Companions, Abdullah Ibn Masud said, None of you
should be an immaa (imitator), and he was asked, What is
an immaa? He replied, One who says, I am with the
people. If they do good, I do good also; and if they do evil, I
also do evil. Rather, train yourselves to do good when
others do good, but if they do evil, to refrain from their evil.
Ibn Masud further explained that an immaa is one who
follows people in their vain desires, forms, styles, speech and
deeds.
1


It is the man which the media creates
2
and after a while
comes back to ask him his stance which is exactly the same
as it wants.

Those (public enthusiasts) were not the instrument of
expanding the base during the first stage of building a
foundation or at any stage. The base is; rather; expanded by
loyal soldiers who offered themselves to the mission of
Dawa. This may trigger certain questions. What is the
difference between them and the solid base discussed above?

1
At-Tirmidi
2
The media (T.V, radio and press) is one of the most influential means,
and are all deployed to shape the mind of the street man and guide his
interests.

283
Briefly, the solid base is the foundation, the pillars, the
leaders and educators. Those people are the invitees, the
ones who responded to the Dawa and were now ready to
defend it. What is the difference in the educational approach
between training the solid base and those used as instruments
of expansion? The difference is one of degree not type. The
teacher teaches, for example, a course to everyone in
principle, but he gives special attention to the excellent ones
because their training is more demanding and their mission
is more challenging. Though the end result is success for
those who deserve it, achievements vary between ordinary
participants and excellent ones. Are there any dividing lines
between the two? Will it not be possible that there exists in
the expanding base men eligible for leadership, and that
there exists in the solid base, men whose potentials paralyse
them from fulfilling their obligations?

This may happen, and at this point, the talented man rises
as he should- to the status of leading Duat and educators.
Those whose potentials do not push them forward lag
behind, and they become ordinary members. This is
something estimated by those in charge through their
individual judgment (Ijtihad), and they may be right or
wrong. What is important here in principle is that the
foundation of the solid base should be allotted the maximum
effort, concern and care. Establishing the main pillars of it is
undoubtedly different from placing the building blocks that

284
constitute the main structure, though both required for the
foundation of the edifice, and this is a self-evident reality.

We wish to focus on an important issue: Expanding the base
with the help of obedient subordinates who consider
themselves as Duat comes after the formation of the solid
base, because those who joined the Dawa spontaneously
need mentoring, and if we invite them and they respond, who
will guide them if we are no longer mentors?

Another important issue is that our tools to expand the base
when its time comes- is the general call that addresses all
people who are, to use the modern jargon, the masses. The
response of the masses to the Dawa however, varies. Some
may, when they receive the pure Dawa in its true reality,
sincerely believe in it, then arm themselves for it for
Allahs Sake. Some may have plans related to their own
interests; that is, profit or loss. Put conversely, what will
they gain and what will they lose if they join in? Others may
just jump on the bandwagon; they would sit and watch from
a distance waiting for the moment to jump in. They may
even enjoy the show and wait for the news of the conflict.
Once the victory of either group is decided, they will follow
the majority not out of belief in the winners principles or
genuine sympathy, but out of the weight of reality in their
minds. Put another way, they, in their psychological make-
up, are ready to adhere to the status-quo forever which takes

285
up a larger space in his mind than what has not yet taken
place and which entails a great deal of effort to achieve. The
status-quo itself does not require any efforts to follow. This
group is not ready to make the effort, especially if what is
desirable is risk-laden. As a result, it (this group) only
responds to the invitation when the winners become the
status-quo which does not require any effort to keep pace
with and which is risk-free.

These groups exist in every society, even in the society
where the Prophet lived. The first group pertains to the
Madinan society which sincerely believed in Allah and
the Message and braced itself for the Dawa, following in
the footsteps and guidance of the solid base which consisted
of al-Muhajirun and al-Ansar. It is the group referred to in
the following verse:

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`9#

286
The vanguard (of Islam)- the first of those who forsook
(their homes) and of those who gave them aid, and (also)
those who follow them in (all) good deeds,- well-pleased is
Allah with them, as are they with Him. For them, He has
prepared gardens under which rivers flow, to dwell
therein for ever. That is the supreme felicity. (At-
Tawba:100)

This group included the desert Arabs who sincerely believed
in the Message:

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But some of the desert Arabs believe in Allah and the
Last Day, and look on their payments as pious gifts
bringing them nearer to Allah and obtaining the prayers
of the Messenger. Indeed, they bring them nearer (to
him). Soon will Allah admit them to His Mercy, for
Allah is Oft-forgiving, Most Merciful. (At-Tawba:99)


287
The second group was the one which the Prophet united
through alms and donations, and through bringing it closer to
him:
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Alms are for the poor and the needy, and those
employed to administer the (funds); for those whose
hearts have been (recently) reconciled (to Truth). (At-
Tawba:60)

The third group consisted of those who converted to Islam
when Islam triumphed in the conquest of Makka, though
they had known that the truth was on the Prophets side.
This is what they used to say:
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They say: If we were to follow the guidance with you,
we should be snatched away from Our land. (Al-
Qasas:57)

When guidance (al-Huda) prevailed in the land, they
followed it and embraced Islam in scores:


288
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When comes the help of Allah, and victory, and you do
see the people enter Allahs religion in crowds, celebrate
the praises of your Lord, and pray for His Forgiveness,
for He is Oft-Returning (in Grace and Mercy). (An-
Nasr:1-3)

In contrast, there are the hypocrites who show up after the
settlement and stability of the Sultan. Previously, they were
onlookers out of dislike and refusal to get involved, or
opponents who shunned open confrontation. So, their
hypocrisy was out of fear and cowardice.

If these groups exist in every society, which group should
the Dawa address in the first phase of expanding the base?
Theoretically, we address the Dawa to all people, but,
realistically, we expect the response from a specific group,
so we focus on that group or we believe that the pride of the
Dawa and its potential will be achieved by that group.


289
If we follow the course of the early group the Prophets -
we will find that the Dawa, since the moment the Prophet
commanded that it be openly announced
1
, was addressed to
all people. The focus; however -after the Hijra- was on the
Madinans whose response was prompt, and whom the
Prophet educated with the aid of the solid base (al-
Muhajirun and al-Ansar) and who now became the Duat
and the educators under the supervision of the Great
Educator, the Prophet . The Madinans were the ones who
endured the hardships of Jihad and were with al-Muhajirun
and al-Ansar- the real pillar of the Dawa in all its future
phases. By contrast, addressing the other two groups came
at a later phaseand this is the logic in the course of the
Dawa, the reality of the battle and the nature of the conflict.

The conflict between the Truth and Falsehood is inevitable
part of Allahs Laws- since the moment when men start
believing in the Truth and strive to expand it in the land. Al-
Jahiliyya cannot in any way follow the Dawa of Truth nor
can it call for a truce, though the Dawa never confronted it:


1
Allah addresses the Prophet , saying: Therefore expound openly
what you are commanded, and turn away from those who join false gods
with God. (Al-Hijr:94)

290
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And if there is a party among you who believes in the
message with which I have been sent, and a party which
does not believe, hold yourselves in patience until Allah
decides between us, for He is the best to decide. The
leaders, the arrogant party among his people, said: O
Shu'ayb! We shall certainly drive you out of our city, you
and those who believe with you; or else you (you and
they) shall have to return to our ways and religion. He
said: What! Even though we do detest (them)? (Al-
Araaf:87-88)

No truce or patience until Allah decides! Instead, there
are hostility, expulsion, persecution and harm! Who will
respond to the Dawa during the early stages of that conflict

291
between the Truth and Falsehood? Is it those who look for
worldly interests and weigh the gain or loss against those
interests? Is it those who are, by force of their psychological
make-up, goaded by the status-quo? Is it those (the latter)
who know the evil embedded therein and refuse to aspire to
what should happen, knowing that it is better than their
status-quo and that it entails a great deal of effort whilst they
do not wish to make any effort nor do they want to take
risks?

Rather, the response during the early stages of the conflict
comes from those who believe in Allah and the Last
Daythose who weigh the gain and loss in favour of the
Divine scale rather than the worldly scale which al-
Jahiliyya blindly adopts:

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We sent aforetime Our Messengers with clear signs and
sent down with them the Book and the balance (of right
and wrong), that men may stand forth in justice. (Al-
Hadid:25)


292
It is the scale which says that lifes splendour is temporal
and that the Hereafter is better for those who fear Allah :
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Say: Short is the enjoyment of this world. The
Hereafter is (far) better for him who fears Allah, and you
shall not be dealt with unjustly even equal to the Fatila (a
scalish thread in the long slit of a date-stone). (An-
Nisa:77)

It is the scale which says that all lifes splendours, interests
and relations do not equal love for Allah , His Messenger
and Jihad:

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293
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Say: If your fathers, your sons, your brothers, your
wives, your kindred; the wealth that you have gained, the
commerce in which you fear a decline, and the dwellings
in which you delightare dearer to you that Allah and
His Messenger, and striving hard and fighting in His
Cause, then wait until Allah brings about His Decision.
And Allah guides not the people who are disobedient.
(At-Tawba:24)

It is the scale which says that good deeds are better than the
attractions of this life:

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Wealth and sons are allurements of the life of this
world, but the things that endure, good deeds, are best in
the sight of your Lord, as rewards, and best as (the
foundation for) hopes. (Al-Kahf:46)


294
It is the scale which says that the successful business which
saves one from Hellfire is belief in Allah , His Messenger
and Jihad in Allahs Way:

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O you who believe! Shall I lead you to a bargain that
will save you from a grievous Penalty? Believe in Allah
and His Messenger and strive (your utmost) in the cause
of Allah, with your property and your persons; that will
be best for you if you but knew! (As- Saf:10-11)

Given that the first stages of the Dawa require efforts and
sacrifices, those who seek worldly gains, be they wealth,
status, power, distinction, supporters followers, are not
suitable as candidates. Those will not be the founders of the
solid base nor will the solid base expand through their work
when the moment of expansion comes.

If we consider our status-quo, we should bear in mind that a
number of issues concerning the solid base, the expanded

295
base, and even the masses which eventually embrace Islam
in scores, and whose Islam needs rectification. The masses
must be harnessed and not left to their own devices as the
modern Jahiliyya does to the street man, stripping him of
his human existence, and at the same time, deluding him that
he is one of the pillars of the system.

There is no street man or street woman in Islam. Rather,
there are male and female Muslims, all and they should be-
compliant Muslims, at least at the level that makes them
Muslims in Allahs Balance. In an Islamic state, this is
the task of the ruler. Whosoever willingly complies with
Allahs Laws, he has then fulfilled his obligations towards
His Lord, but whosoever refuses, it is the job of the Sultan to
make him comply, as Othman said: Allahs Laws are
reinforce more through the Sultan than the Quran.

From this standpoint, all people should receive the Dawa,
but this should be a piece-meal process as was the case with
the early group and according to the Divine Laws which are
repeated whenever their circumstances and requirements are
repeated.

If we look at our status-quo, we will find our Umma, with
the exception of some people, plunged in scum, a state
which the Prophet said fourteen centuries ago: The
nations summon each other upon you as you call guests to

296
eat from a plate of food. They said, will we be few in
number on that day O Messenger of Allah ? He said, no;
rather, you will be many on that day, but you will be like the
foam on the ocean. And Allah will remove the fear in the
hearts of your enemies and place in your hearts al-wahn.
They said, what is al-wahn O Messenger of Allah ? He
said, love of this world and hatred of death.
1


If this was the state of the Umma as an addressee in this
Dawa, whether for the establishment of the solid base, the
expanded base or the public, then we should diagnose the
causes which led to this state in order to find a solution, as a
doctor would do when called to treat a patient. He first
examines the patient to identify the disease, and then
prescribes the medicine.

We should never think that the solid base which undertakes
the mission of the Dawa is something divine and flawless.
Rather, it is part of this Umma; it lives under the same
circumstances and is prone to the same diseases. However,
if the Prophet said: Your best in al-Jahiliyya are your
best in Islam if they are learned
2
, then we would say In the
insignificant Jahiliyya, which Ibn Taymiyya once said exists
in many parts of Islam, there is the elite, which, with the
necessary endeavour it makes within itself, may constitute

1
Al-Bukhari and Muslim.
2
Al-Bukhari.

297
the nucleus of the moment. Then there is another elite,
which, with the effort it exerts within itself, may constitute
the expanded base which follows in the footsteps of the solid
base. Then comes the role of the masses of which some
would respond to the Dawa and comply, and others would
be shaken by the Sultan if they are not shaken by the
Quran.

Now, let us look at the condition of this generation as an
addressee. What pushed it to the scum it is plunged in so
that we can identify the steps to follow for treatment? There
are several viruses which the Umma contracted during its
historical journey. Some of these viruses come from within,
and some others come from the enemy. It may not be
possible to count these viruses, but we believe that there are
some apparent diseases which the examiner cannot overlook.
The most acute of these diseases is al-Fikr al-Irjai (IrjaI
Doctrine) which claims that Eeman is belief by the heart and
affirmation by utterance; action is not included in Eeman.

That belief by the heart and affirmation by utterance are both
required to confirm ones Eeman is something undisputable,
but claiming that actions/deeds are not included in Eeman is
a dangerous Bida and a serious deviation from the reality of
this religion which will not be established without a great
deal of effort. The strangeness (Ghurba) which Islam
underwent at its early stages would not have been dispelled

298
with only belief and affirmation. No system, in fact, even
the best of them, can be established in the land through mere
belief and affirmation unless there is a certain action that
translates the belief of the heart and utterance into real life.

Whatever the historical causes which led to the prevalence of
the IrjaI Doctrine may be, this doctrine caused enormous
damages to the edifice of the Umma since the moment it
(Umma) started to skip the obligations, and since the
moment it was deluded by this Doctrine into believing that
there was no harm in skipping obligations so long as its
heart was full of Eeman. As a result, the Umma gradually
skipped its obligations until it fell into clear polytheism,
whether polytheism of Itiqaad (belief), worship or
implementation of Allahs Law. The IrjaI Doctrine
keeps misleading people into thinking that they are fine as
long as they are still believers!

Imagine that students in a school regularly attend their
classes, and then start skipping classes gradually until they
are told that your absenteeism is all right so long as your
intention is to attend because your absenteeism is caused by
idleness not dispute, and so long as your names are still in
the school register and you havent sought withdrawal. Can
this tarrying soul which lives under the anesthetic of
delusion achieve anything in real life? If nothing can be
achieved by this type of soul, can Islam be established by

299
this soul whilst it (Islam) came as a comprehensive
movement that comprises all aspects of life, the entire
universe and all mankind according to the efforts and to
Allahs Preordainment?

Can the Fitna which is manifested in corrupt creeds and
regimes guarded by armies be eliminated by simple belief
and utterance? Can the Fitna that besets man in the
Jahiliyya because of this Jahiliyya be eradicated without
Jihad?
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And fight them on until there is no more tumult or
oppression, and there prevail justice and Faith in Allah
altogether and everywhere. (Al-Anfal:39)

If this disease Irja- afflicts any nation, then it should in no
way afflict the Muslim Umma which has been entrusted with
the mission of leadership and testimony about the entire
humanity:


300
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And strive in His Cause As you ought to strive, (with
sincerity and under discipline). He has chosen you, and
has imposed no difficulties on you in religion; it is the
religion of your father Ibrahim. It is He who has named
you Muslims, both before and in this (revelation); that
the Messenger may be a witness for you, and you be
witnesses for Mankind! (Al-Hajj:78)

Then, in parallel with al-Irja, emerged Sufism, though in a
different way. Whereas IrjaI Doctrine excludes action from
Eeman, Sufism focuses on one type of action and excludes
any others from the obligations of Eeman. It focuses on
worship in its strictest meaning which is confined to
worshipping rituals and remembrance (Dikr), and neglected
other types of worships which call for settlement in the land
in accordance with Allahs Command, enjoining of what

301
is good and forbidding what is evil, and Jihad in Allahs
Cause which are all explicitly outlined in the Quran:

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(They are) those who, if we establish them in the land,
establish regular prayer and give regular charity, enjoin
the right and forbid wrong. With Allah rests the end
(and decision) of (all) affairs. (Al-Hajj:41)

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Let them fight in Allahs Cause, those who have
preferred the Hereafter over this life. (An-Nisa:74)


302
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So that Allah may test (or purify) the believers (from
sins) and destroy the disbelievers. Did you think that you
would enter heaven without Allah testing those of you
who fought hard (in His Cause) and remained
steadfast? (Al-Imran:141-142)

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It is He who has made the earth manageable for you, so
traverse you through its tracts and enjoy of the
sustenance which He furnishes, but unto Him is the
Resurrection. (Al-Mulk:15)

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303
It is He who has produced you from the earth and
settled you therein. (Hud:61)

Remembrance is required, for there is no worship without
remembrance, but it must be the one which Allah refers to
in the Quran and the one He attaches to the companions:

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Men who celebrate the praises of Allah, standing, sitting
and lying down on their sides, and contemplate the
(wonders of) creation in the heavens and the earth. (Al-
Imran:191)

The Sufis invented a totally different remembrance and
confined worshipping therein, claiming it is the one which
leads to Allahs Contentment, not to mention the manifest
acts of polytheism such as al-Ittihad (union), al-Hulul
(incarnation) and Wahdat al-Wujud (the oneness of being)
which they introduced into Aqeeda. Whatever the causes
that led to the prevalence of Sufism and made it at certain
times the only, or the main, access to religion, Sufism
inflicted serious damages on the edifice of the Umma, among
which are at-Tawaakul (dependence), negligence of al-akhd
bi al-Asbab (considering the causes), of settlement, deviance
from the Aqeeda of al-Qada wa al-Qadar (Divine Will and

304
Decree), irresponsibility of admitting and correcting ones
mistake, shunning Jihad, enjoining what is good and
forbidding what is evil, separation between this life and the
Hereafter, between working for this life and working for the
Hereafter, and upsetting the fine equilibrium brought about
by the true Islam in the soul, prompting man to exert all his
efforts in real life whilst his heart is linked to Allah and
the Last Day. In other words, it is the disturbance of the fine
equilibrium between the unknown world (al-Ghayb) and the
known world (ash-Shahada).

The mission of this religion is not just to redress individuals,
though this is the basis for the foundation of the edifice;
however, redressing each individual separately does not
create a good society as it may seem to man at first glance.
If you imagine an edifice with every block complete in itself,
but without cement that ties the blocks together, there will
not be a genuine edifice capable of sustaining the shocks of
time nor even the gusty wind.

Clearly, this religion focused on the Muslim group; in fact,
the cemented Muslim Umma, not only on existentialist
emotions, but also on actions and obligations. The
addressing phrase
O you who believe which permeates the Quranic
discourse does not imply each individual, but all the

305
believers as one united group shouldering one common
responsibility:

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O you who believe! Do not take the Jews and
Christians as helpers. (Al-Maida:51)

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O you who believe! Whoever from among you turns
back from his religion (Islam), Allah will bring a people
whom He will love and they will love Him; humble

306
towards the believers, stern towards the disbelievers,
fighting in the Way of Allah, and never afraid of the
blame of the blamers. That is the Grace of Allah which
He bestows on whom He wills. And Allah is All-
Sufficient for His Creatures needs, All-Knower. Verily,
your Helper is Allah, His Messenger, and the believers,
those who offer prayers perfectly, and give Zakat and
they bow down. (Al-Maida:54-56)

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O you who believe! Stand out firmly for justice, as
witnesses to Allah, even as against yourselves, or your
parents, or your kin. Be he rich or poor, Allah is a Better
Protector to both (than you). So follow not the lusts (of
your hearts), lest you may avoid justice, and if you distort
your witness or refuse to give it, verily, Allah is Ever
Well-Acquainted with what you do. (An-Nisa:135)


307
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Let not the believers take for friends or helpers the
unbelievers rather than believers. (Al-Imran:28)

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There should arise out of you a group of people inviting
to all that is good, enjoining what is good and forbidding
what is evil. It is they who are the successful. (Al-
Imran:104)

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who (conduct) their affairs by mutual Consultation.
(Ash-Shura:38)



308
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The believers, men and women, are protectors one of
another; they enjoin what is just, and forbid what is evil;
they observe regular prayers, practice regular charity,
and obey Allah and His Messenger. On them will Allah
pour His Mercy, for Allah is Exalted in power, Wise.
(At-Tawba:71)
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Truly, Allah loves those who fight in His Cause in battle
array as if they were a solid cemented structure. (As-
Saf:4)


- The likeness of the man who observes the limits
prescribed by Allah and that of the man who transgresses
them is like the people who get on board a ship after casting

309
lots. Some of them are in its lower deck and some of them in
its upper (deck). Those who are in its lower (deck), when
they require water, go to the occupants of the upper deck,
and say to them : If we make a hole in the bottom of the
ship, we shall not harm you. If they (the occupants of the
upper deck) leave them to carry out their design they will all
be drowned. But if they do not let them go ahead (with their
plan), all of them will remain safe.
1


- All of you are guardians (in trust of something or
someone) and are accountable for whoever and whatever is
under your guardianship.
2


These and other examples confirm the collective
responsibility of the Umma. And the individual, with all his
compulsory acts of worship such as prayer, Zakat, fasting,
fear and submissiveness, cannot establish a united Umma
working for this religion. This religion, in the very image in
which Allah revealed it and for the goals Allah wanted,
will not be established by individuals though each of them
may be as pure as the saints. This is an obligation that
cannot be carried out in real life so long as human beings are
human beings stirred by their emotions, desires and
fantasies, and so long as Allah appoints in every city great
sinners to reside there, unless they are challenged:

1
Al-Bukhari.
2
Al-Bukhari and Muslim.

310
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And thus We have set up in every town great ones of its
wicked people to plot therein. But they plot not except
against their ownselves, and they perceive (it) not. (Al-
Anaam:123)

Even if the presence of great sinners is peculiar to al-
Jahiliyya rather than to Islam, the global village which its
proponents claim to bring the world closer through the
technology of communication is full of great sinners who are
perniciously plotting against Islam. Would individuals
even all of them- with all their acts of worship and
commitment be able to confront the wickedness of those
great sinners and repel the rising tide of the Fitna flowing
from al-Jahiliyya? Or does this rising tide need a united
Umma that is shouldering its collective responsibility in
which every individual does his share, an Umma which will
not be cemented unless each individual shrugs off the sense
of self and gives his full attention to the group?

Did the Prophet educate his companions individually, and
then tell each one of them to mind his own business? Or
did he educate each individual in such a way as to be a block

311
cemented to other blocks by bonded emotions and common
responsibility, two interdependent entities? Collaboration is
the duty of whoever is capable of doing his share, yet its
outcome, be it positive or negative, falls on the Umma. If
the Umma undertakes it (solidarity), then it is a united and
loving Umma, but if it does not, then it turns into resentful
factions. Jihad is the duty of whoever capable of doing his
share, yet its outcome, be it positive or negative, falls on the
Umma which, if it does not persevere, falls prey under the
pangs of its enemies. Enjoining what is good and forbidding
what is evil is the duty of whoever is capable of doing his
share, yet its outcome, be it positive or negative, falls on the
Umma. It (Umma) is either blessed or cursed, blessed if it
enjoins the good and forbids the evil, and cursed if it
neglects its duty:

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You are the best of peoples, evolved from mankind,
enjoining what is right, forbidding what is wrong, and
believing in Allah. (Al-Imran:110)


312
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Those among the Children of Israel who disbelieved
were cursed by the tongue of Dawud and Jesus, son of
Mary. That was because they disobeyed and were ever
transgressing beyond bounds. They used not to forbid
one another from the evil-doing which they committed.
Vile indeed was what they used to do. (Al-Maida:78-79)

Whatever the causes are of the souls negligence of duties
and sense of responsibility towards the group, this soul has
caused great damage to the edifice of the Umma, the least of
which is negligence of the duty of advising the rulers, a duty
which the Prophet has made part of this religion. In fact,
he said: The Deen (religion) is naseehah
(advice/sincerity). We said To whom? He said To Allah

313
and His Book, and His Messenger, and to the leaders of the
Muslims and their common folk.
1


Discarding political affairs and surrendering the matter of
ruling to the ruler if he is a just ruler, is a blessing from
Allah . If he is a tyrant, no one from the Umma would
advise him and repel his tyranny and injustice. What
happens is that the hypocrites would gather around him and
beautify every act he does. His ears are turned off to hear
any advice, and if they ever receive any, the hypocrites
would make his heart reject the advice and the people behind
that advice. The result of such blindness and oblivion is
the failure of every project that requires collaboration in
which every individual does his share, and the dominion of
destructive spirit in public property, public services and
public wealth.

Among the diseases which are now gripping the Umma are
chaos, improvisation, lack of patience which have been I
believe born by the environment. When Islam came, it
cured these diseases by accustoming people to order,
thinking and contemplation before action and during action,
and patience which should not wane after the initial
enthusiastic steps.


1
Referred to above.

314
The Prophet was adamant about these issues which he
never considered as trivial or marginal. He was well-
aware He was a divinely inspired Messenger- that an
edifice would never be correctly established so long as these
flaws existed. The companions said: The Prophet would
line us up for prayer as he would line us up for warfare
besides submissiveness (Khushu) and peace (As-Sakina).
Submissiveness in prayer is its spiritual component which
consolidates the bond between a servant and his Lord.
Calling for such a bond is clear, but the Prophet knew that,
besides this bond, another component was necessary for the
foundation of the edifice: order. Order is a psychological
behaviour which is correctly manifested through habit, and
that is why the Prophet would, with his own hands, line up
people for the prayer and would not start until the lines were
straight, an act which signifies the importance he attached to
order.

It is obvious that order is part and parcel of this religion.
Prayer is order and punctuality, whether in setting up time, in
straightening the lines or in people following the Imam in
prayer in the physical movements he does (his prostrations
and standing). Fasting has an appointed time, as have Zakat
and pilgrimage, not to mention order in warfare lines.

Randomness and improvisation may pertain to the defects in
the environment, but Islam corrected them by drawing

315
peoples attention to Allahs Laws which do not change,
calling for contemplation of all issues, drawing peoples
attention to seeking results instead of contentment with the
legality and illegality of action. An issue; for example, may
be permissible or even desirable, but becomes forbidden
because of undesirable results. To illustrate, Allah forbids
the slur of idols because such act results in the polytheists
slur of Allah :
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And insult not those whom they (disbelievers) worship
besides Allah, lest they insult Allah wrongfully without
knowledge. (Al-Anaam:108)

Another example is when the Prophet refused to kill
Abdullah Ibn Ubay, the open polytheist, so that people
would not say that Muhammad killed his companions who
at that time either embraced Islam and their Eeman was not
yet instilled or waiting and had not embraced Islam yet. A
rumour such as this one would impede the course of the
Dawa and dishearten the indecisive.

Impatience and waning after this fervent enthusiasm may
also be part of the defects in the environment, but Islam

316
repaired them perfectly. In one aspect, it steered peoples
aspirations towards transcending all the worldly life to the
ultimate goal: the Last Day and all that it stands for. It
makes the entire worldly life a safe means to the end (the
Hereafter). There is no other goal after that and no
aspirations that need hard work by the souls because any
decline on the way will hinder the way. In another aspect,
the Prophet set the ideal example of perseverance,
incessant hard work and continuity of Dawa in the darkest
hours. More to the point, he never gave up and he was
never demoralized in the circumstances which cried out for
surrender and defeat. Thirdly, he directed the companions
and the Umma after them towards perseverance and hard
work though the fruits of such hard work was far-fetched,
urging them that If the Hour comes and one of you has a
baby palm (fasila) in his hand, and he can still plant it before
he stands up, let him plant it
1
, and that work, however little,
should never stop. He would often seek refuge in Allah
from indolence

The fruits of all these directives in the Quran and Sunna in
the life of the Umma is the continuity of the Dawa to Allah
century after century, the continuity of Jihad in Allahs
Cause, the continuity of great civilisation and the continuity
of scientific movement for several centuries.

1
Imam Ahmad.

317
Whatever the causes which led to the incarceration of the
driving spirit in the life of the Muslims and their return to
chaos - which hates order, randomness - which hates
planning, and enthusiasm - which ignites rapidly and dies out
rapidly, all these diseases caused colossal damages to the
Umma, the least of which is labelled as, to use modern
jargon, civilisational backwardness, the abortion of useful
projects before producing their results, the minds adaptation
to a number of Aqadi, intellectual, political, social and moral
diseases, and lack of serious motivation to cure them. These
diseases are part of the immoral things which Allah and
His Messenger command us to change, and warn the Umma
that if it does not, Allah will devastate it with torment.

When all these diseases struck, two serious things that the
Prophet had long referred to, happened: Ghurbat al-Islam
(estrangement of Islam) and the worlds attack on Muslims.
As for Laa Ilaha Illa Allah, the phrase has become a mere
utterance, of no significance in the heart and practical
conduct. Worshipping is confined to rituals, traditional
spiritless acts gradually fading away and turning into mere
intentions.

The Aqeeda of al-Qada and al-Qadar shifted into
dependence (Tawakul) instead of independence (Tawakkul)
and determination. People use the dichotomy of al-Qada

318
and al-Qadar as a justification of all errors, shortcomings
and sins that take place in this life.

This life and the Hereafter have been separated in peoples
mind to an extent that people aspire to the worldly life at the
expense of the Hereafter, and to the Hereafter at the expense
of the worldly life.

The concept of Jihad has been reduced to a defensive
mechanism, and then gradually to an escape from its
requirements.

Educational programs reinforce rituals and traditions and no
longer produce creative minds.

The concepts of patience and fear (Taqwa) have become an
incarnation of negativity that accepts humility and are unable
to remove it.

When this enormous confusion in the concepts of Islam took
place, backwardness hit all the fields: military, political,
scientific, intellectual, economic, social, moral and any other
fields one might think of because the work flowing to these
fields was derived during the period of power from that
infinite source: True Aqeeda and belief in Allah and the
Last Day.


319
When the source was dried out in peoples hearts with the
exception of a few- nothing would feed action into the souls:
There is a lump of flesh in the body, if it is sound the whole
body is sound. It is indeed the heart
1
Consequently, the
enemies seized this golden opportunity and attacked the
Umma:
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Never will the Jews or the Christians be satisfied with
you unless you follow their form of religion. (Al-
Baqara:120)

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nor will they cease fighting you until they turn you
back from your Faith if they can. (Al-Baqara:217)

This time, they came with an agenda: to destroy Islam by the
root and not just to defeat it.

This goal might not have been new in itself, but one which
stirred Heraclius to try and destroy this religion before it

1
Al-Bukhari

320
gained groundone which stirred the Crusaders Middle
Ages Europe and one which stirs them today. However,
perhaps what is new in the modern crusaders attack which
began in reality after the expulsion of the Muslims from
Andalusia- is their great confidence and conviction to
achieve their goals this time. Several factors make them
think like this. There is, to begin with, the prevalent diseases
eating away at the Umma. Secondly, the enemy has now
developed sophisticated means for conflict, be they military,
political or economic. Perhaps the most sophisticated of
them all is the intellectual battle (al-Ghazw al-Fikri) which
strives to tear the Aqeeda by the root from the hearts, a tip
which Louis XIX gave them after his release from al-
Mansoura prison: If you wish to defeat the Muslims, do not
rely on arms only, for you have seen that reliance on arms
produced no results. Fight their Aqeeda, for it is the source
of their power and it is the one which poses a danger to
usIt is better than what the Jews did when they got
involved in the conflict with their full might to establish the
state of Israel. Perhaps, the intellectual battle of the
Muslims achieved more results than weapons. The Muslims
were defeated more than once throughout history, but the
military defeat never impacted them nor did it force them to
relinquish their Aqeeda and supersede it with another one.


321
They were defeated by the Crusaders and then by the Tatars,
but the Divine Call would fill in their hearts and revitalise
them:
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So lose not heart, nor fall into despair, for you must gain
mastery if you are true in Faith. (Al-Imran:139)

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And many a Prophet fought and along with him large
bands of religious learned men, but they never lost heart
for that which did befall them in Allahs Way, nor did

322
they weaken nor degrade themselves. And Allah loves
the patient. All that they said was: Our Lord! Forgive
us our sins and anything we may have done that
transgressed our duty. Establish our feet firmly, and
help us against those that resist faith. And Allah gave
them a reward in this world, and the excellent reward of
the Hereafter, and Allah loves those who do good. (Al-
Imran:146-148)

They were believers, and to them the battle was Jihad in
Allahs Cause. That is why they soon gathered
momentum after a brief decline and braced themselves for
the worse. In return, Allah gave them a reward in this
world, and the excellent reward of the Hereafter.

Even amidst defeat, it never crossed their mind that their
enemies were better than them. To them, the enemies were
non-believers whereas they were believers, and Eeman is the
place of elevation regardless of victory or defeat in the
battlefield.

This time there is no elevation through Eeman; rather, there
was a spiritual defeat before the enemies and the grip of an
intellectual battle in an unprecedented fashion. Within one
century; in fact, half a century, the Umma underwent a
drastic transformation as if it were never Muslim! The
source has changed: it is no longer Islam, Allah and the

323
Prophet; rather, the source becomes the European
civilisation, the ideal and ultimate goal:

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Do they then seek after a judgment of (the days of)
ignorance? But who, for a people whose faith is assured,
can give better judgment than Allah? (Al-Maida:50)

Shockingly, the judgment that the Western civilisation is
Jahiliyya is considered an act of disbelief in the eyes of those
whose intellect has been corrupted by the intellectual battle
of the West, those who associate Islam with backwardness,
underdevelopment, barbarism, and corruption. The Hijab
symbolises darkness and confinement; whereas, uncovered
female body parts symbolises progress and development.
Paganism, disbelief, and ridicule of the Quran and the
Sunna become the motto of the freedom of thought. In
short, deflection from Islam to the West has become a status
and a model boasted by the servants.

Afterwards, there came the intellectual creeds: national,
nationalistic, secular, socialist and democratic to supersede
Islam on hand, and to tear this Umma apart so that it

324
becomes an easy prey for the attack of the enemy that once
found it challenging when the Muslim Umma was united
under the rope of Islam, even though there was not a
complete political entity in the true sense. This is the first
time throughout its history, the Umma has hit rock bottom,
and this is only logical because of the diseases (mentioned
above).

This is the reality facing the Islamic revival (As-Sahwa al-
Islamiyya). As for the revival itself, it is Allahs
triumphant Preordainment over the wickedness of the enemy
and its tactics to destroy Islam:
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And Allah has full power and control over its affairs,
but most people know it not. (Yusuf:21)

Nobody expected the revival, be it from the enemies or the
Muslims themselves! The enemies were waiting for the
Ottoman Caliphate - dubbed the sick man - to die, in order
to pounce on its inheritance and divide it bit by bit, and
eventually destroy Islam by the root. As for the Muslims,
plunged into despondency and surrender, their sole hope
now was to slip from the grip of the enemy and be left alone
to live even at the tail of the convoy with their noses in the

325
dust. However, Allahs Triumphant Preordainment and
His Constant Promise to send someone who will revive our
religion have brought a revival despite all the wickedness
and the tactics of the enemy.

We are optimistic about Allahs Preordainment and His
Promise to make this religion triumph over other religions,
and we are certain that the future is for Islam:

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It is He who has sent His Messenger with guidance and
the religion of truth that he may proclaim it over all
religion even though the pagans may detest (it). (As-
Saf:4)

Our point of discussion here; nevertheless, is the method of
action to be adopted in this revival, for there should be a
course of action by humans so that Allahs Preordainment
is attained. This is not a shortcoming on the part of Allah
to execute His Preordainment; rather, it is part of Allahs
Laws (Sunan) which stipulates that there should be humans
who act and be a cover for Allahs Preordainment:

326
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But if it had been Allahs will, He could certainly have
exacted retribution from them (Himself); but (He lets you
fight) in order to test you one another. (Muhammad:4)

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Verily, never will Allah change the condition of a people
until they change it themselves. (Ar-Rad:11)

What course of action should be taken?
Those involved in the Dawa have a number of instruments
in their minds which we wish to list here and assess in the
aim of singling out the most appropriate. Among these are
advice, spiritual education, emotional charge, intellectual
awareness, and Jihad education. It goes without saying that
all these instruments are required, but the argument is on the
futility of such instruments when deployed individually, not
that it is one of the means, but as the method and the way.

Let us begin with advice as many people think that it has a
very fascinating impact. The adviser believes that the more
he is enthusiastic about his advice, the more he believes in it,

327
and the more eloquent he expresses it; the more appealing it
is to the recipient/listener. And this is an illusion which the
reality rejects. How much preaching is being done in the
entire Islamic world from the Atlantic to the pacific every
Friday? How much has this changed the status-quo of the
Muslims from the Atlantic to the Pacific? If you say, yes,
would that be the reality? The use of preaching in Dawa is
a Divine issue:
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Invite (all) to the way of your Lord with wisdom and
beautiful preaching. (An-Nahl:125)

However, Allah does not say that preaching alone is the
only means of Dawa nor does He say that when it is used
alone, it will give its fruits. The Divine approach is that He
sends along with preaching a Messenger who sets a good
example for people to follow so that they assimilate and
absorb this preaching first and implement it afterwards. His
conduct was the embodiment of the Quran. This is how
Aisha would describe the Prophet . He was not just a
preacher at the pulpit; rather, he was an exemplary teacher,
and preaching was one of his tools of sending the Message
across. The companions said: He would from time to time
stop preaching lest we should get bored. Boredom from
what? From the Prophets preaching. And in whose

328
souls? In the souls of the companions who would warmly
pick up every word the Prophet said in the belief that it
was their passport to Paradise. What about us, ordinary
people, whose entire commodity is preaching and advice?

Are preaching and advice sufficient, to impose on people
without causing them boredom? Are they suitable enough to
treat those diseases referred to earlier on- which have been
eating away at the Umma before and after the invasion? Are
they appropriate to treat the doctrine of Al-Irja, which
separates Eeman from action and has been deluding people
for centuries into believing that they can be believers without
having to perform any act of Islam? Can preaching alone
transport these people to the plane of materializing Eeman
with all its requirements, namely hard work, responsibility,
commitment and discipline? If this is possible, why isnt it
happening, despite the fact that our preaching is heard every
Friday on every occasion and in the media?

Is preaching alone enough to pull out those who have sunken
into Sufism, in seeking the blessing of tombs and thresholds,
in the belief in the saints to uncover the unknown, and in
miracles which they label as charismas (al-Karamaat)? Is it
suitable to alter peoples practice of chaos, which hates
order; randomness, which hates planning; and enthusiasm,
which is easily ignited and easily put out?


329
Is preaching alone enough to alter the practices of
employees negligence of duties in the work place and
receiving their pay in return for their punctual or late arrival
or their punctual or late departure? Is preaching alone
enough to change the practice of cheating, embezzlement
and disloyalty in performing ones duties? Can preaching
alone change peoples tardiness and teach them the sense of
guilt for being late?

The preacher would say: What do we possess except
preaching? We do our job, but you do not guide whom you
love; guidance is from Allah . Truly, guidance comes
from Allah , but Allah did lay out a method for the
Dawa that is based on setting examples, and education.
One of the means of this method is preaching along with
setting examples and education, and these will with Allahs
Leave give its fruits. However, we should not say that
preaching alone does not give its fruits at all. Preaching
alone may succeed in redressing individuals, but may not
redress an already corrupt nation or establish a Dawa which
aims to rebuild a disintegrated edifice.

Spiritual education is indispensable; in fact, no Dawa will
be conducted without it if spiritual education means
strengthening the bond with Allah , softening the heart to
worship Him , reminding people of the Last Day and
linking their emotions with the state they will be in when

330
they meet Allah This was a prominent and crucial part
in the Prophets mission of educating his companions,
especially in Makka when night prayers (Qiyyam al-Layl)
were imposed to further strengthen the bond between them
and Allah . However, all this was a preparation for
something else, a means in itself rather than end.

The revelation of the command for Qiyyam al-Layl in Surat
al-Muzammil is a clear indication of forthcoming
obligations; that is to say, it paves the way for other
commands:

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O you folded in garments! Stand (to prayer) by night,
but not all night, half of it or a little, less, or a little more;
and recite the Qur'an in slow, measured rhythmic tones.
Soon shall we send down to you a weighty Message. (Al-
Muzammil:6)


331
The command is also an indication of Allahs wisdom in
choosing Qiyyam al-Layl as an instrument for the required
preparation:
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Truly, the rising by night is most potent for governing
(the soul), and most suitable for (framing) the word (of
prayer and Praise). (Al-Muzammil:6)

It means that rising by the night has a great impact in the
soul and trains the souls to bear obligations.

To sum up, the bond between man and Allah should be
further cemented so that man can bear the obligations
imposed by this religion in a perfect way, especially Jihad
and perseverance in the face of trials. What would happen if
spiritual education is an end in itself or is the last lap in the
education process? Man (the trainee in this context) will be
like (with a slight difference) a soldier whom you teach the
art of fighting, but with the intention of never sending him to
the front line, or like the solid base you lay, but with the
intention of never erecting any structure upon it.

This religion has a magnificent statusit is the Divine style
to redress the entire life and create the good man who will
undertake the rightly-guided Caliphate in the landThe task

332
does not entail mere spiritual swims and glows, however
deep such swims are and however radiating such glows are.
Rather, it is hard work, Jihad, a fierce conflict with
Falsehood and a sound positivism that eradicates Falsehood
and establishes TruthSpiritual education is a source of
nutrition for all this and not an end in itself.

In the battlefield, man tires out and needs support to keep
him standing, and it is here where that spiritual energy stands
out to prevent him from illusion and from falling. Man may
also feel estranged when the enemies around him multiply.
He finds him alone surrounded by weak people like him, and
here emerges that spiritual energy which keeps him company
and boosts his morale, reminding him of Paradise in the Last
Day. This keeps him goingWhile in the battlefield, man
may also miss lifes splendours, family, friends, comfort and
the like, and may be gripped by nostalgia and then idleness.
And here emerges the spiritual energy that compensates him
for such deprivation: Contact with Allah , Allahs
Contentment and Paradise.

Will spiritual education alone rescue the Umma from falling
into the abyss? In reality, it rescues individuals from deadly
loss and shields them against destruction, yet it does not
rescue the Umma from loss because it does not push soldiers
toward the battlefield nor does it take part in the tug-of-war

333
which Allah defines as the Divine means for the
protection of the land against corruption:

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And did not Allah check one set of people by means of
another, the earth would indeed be full of mischief, but
Allah is full of bounty to all the worlds. (Al-Baqara:251)

Emotional charge is required in the Dawa. People ought to
be enthusiastic about what they believe in, and not like an
ornament that does not act. With people like these, the
Dawa will not spread even though they are responsive and
committed. Still, enthusiasm alone does not produce any
results, and may cause more harm than benefit. Mostly,
enthusiasm takes place at the expense of intelligence, true
knowledge and expertise, and it is here where it loses many
of its advantages and causes a lot of damage, especially if it
is turned into fanaticism towards a certain person, group,
party, trend or idea. It is then when it shuts the doors of
beneficial knowledge in the face of the enthusiast and instills
in him the sense of obstinacy. There is a great deal of
division, conflict and dispute today, which have emanated
from an excess of enthusiasm towards something which the

334
enthusiast believes is the truth and all the truth; and that
anything else is falsehood.

Intellectual awareness is one of the prerequisites of the
Dawa at any time, more in our time than in any others. The
darkness which engulfs Islam and its facts in the souls of
people during the second strange phase of Islam is
extremely inky. In order to remove it, there should be a
large-scale sensitization of people of the facts of Islam and
its concepts, beginning with the concept of Laa Ilaha Illa
Allah and a concerted raising of awareness of what Laa Ilaha
Illa Allah demands and what invalidates it. This is because
the confusion has not hit the concepts of Islam more than it
has hit the concept of Laa Ilaha Illa Allah, its requirements
and what invalidates it, though awareness is equally needed
for other concepts, namely worship, al-Qada and al-Qadar,
life and afterlife, settlement in land, education and Jihad

Raising awareness is required to come to grips with the
status-quo of the Umma and the causes that led to this status-
quo. Without this understanding, we will not be able to lay
the appropriate method for the Dawa nor determine ways of
treatment. Many people do not realise many of the Ummas
real conditions, though they generally know that the Umma
is deviant from the right path and attribute such deviation to
being distant from the reality of Islam. The extent of

335
distance is unknown to many and the danger of deviation is
not properly appreciated by many.

Raising awareness is also required to know the pernicious
plotting of the enemies to destroy Islam. Many people even
the Duat themselves- do not keep current with what is
happening on the basis of their general knowledge, that the
Jews and Christians are enemies and that they will not stop
plotting against Islam. This alone is not sufficient. Islamic
groups get involved in certain situations which do not serve
the purpose of the Dawa, and this is caused by the
ignorance on their part of what the enemies are plotting
against them. The enemies, by contrast, know all that the
Islamists conceal and reveal, and closely follow the
movements and ideas circulating the Islamic world, and plan
accordingly. We just sit and receive the punches.

Truly, intellectual awareness is one of the prerequisites of
the Dawa at present, but by itself- will not lead to anything
realistic in the status-quo of the movement unless it
constitutes a provision for a true Aqeeda and an intelligent
movement whose awareness expands and is alert to the
slippery roads, is tuned on fully and with knowledge.
However, when such intellectual awareness transforms into
mere culture, it is an intellectual luxury that does not
change the reality of the souls.


336
Jihad education is one of the requirements of the movement,
and lazy souls which cannot bear the demands of the Jihad
are not apt to undertake the Dawa nor are they capable of
moving amidst the thorny woods and facing the huge
monsters that are waiting with their mouths open and claws
stretched to pounce on the Duaat and devour them. Also,
Jihad education alone is not enough to establish the Dawa
or even protect it against the enemies. In fact, Jihad
education, if it lacks political and movement expertise,
awareness of the reality of the conflict, the true intentions of
the enemies, the reality of the effort required for
confrontation and the type of effort required for conflict, can
in most cases be the cause of the enemies fierceness. The
riskiest thing that can happen when movements rely solely
on Jihad education is their tendency to hastily or gradually
embroil themselves in conflict before people grasp the reality
of Laa Ilaha Illa Allah and before the sinners way becomes
manifest as mentioned in the Quran. As a result of this
haste, the movement is violently attacked while people
watch, and this gives the opportunity to the tyrants to scoff at
the masses, justifying their cause by the phrase: We do
not fight Islam, we fight terrorism.

For all these reasons, we insist on slow and comprehensive
education which begins with the foundation the solid base
and expands afterwards even if that takes generations. The
diseases which hit the Umma, turned it into scum and an

337
inviting target for the enemies cannot be superficially treated
with preaching, spiritual guidance, emotional charging,
intellectual awareness or Jihad education if either of these is
used individually on the basis that it will be a quick cure that
will rescue the Umma from its sordid reality and transforms
it from one condition to another. We are not trying here to
reconstruct bits in a structure; rather, we are trying to rebuild
a structure on the brink of collapse, and every other
reconstruction loses its value and use if the base is not
rebuilt.

The cornerstone of this religion is Laa Ilaha Illa Allah:

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See you not how Allah sets forth a parable? A goodly
word is like a goodly tree, whose root is firmly fixed, and
its branches (reach) to the heavens. It brings forth its
fruit at all times by the leave of its Lord. So Allah sets

338
forth parables for men in order that they may receive
admonition. (Ibrahim:24-25)

Now, are people with the exception of a few- aware of the
reality of Laa Ilaha Illa Allah? Here is a clear answer: Many
Duaat are still confused themselves about the requirements
of Laa Ilaha Illa Allah, particularly about what invalidates
Laa Ilaha Illa Allah because they themselves have not yet
shrugged off the effects of al-IrjaI doctrine which excludes
action from Eeman. Moreover, many Duaat have not yet
come to grips with the real problem of the masses and the
extent of their distance from the reality of Islam; that is why,
they rushed to gather them and push them forward before
those masses could even assimilate the reality of the cause,
for which they had been called and for which they have
gathered.

For this reason, we insist that the point of departure should
be the foundation of a solid base on the same approach the
Prophet adopted to found his solid base though it is
impossible to reach the same level. And no generation is
required to reach that higher status. The approach is fixed,
and education, based on this approach, is a permanent
unchangeable duty whatever level the educators and learners
may reach. Each receives ranks according to their deeds


339
The first lesson in founding the solid base is Laa Ilaha Illa
Allah, both knowledge thereof and education of its
requirements in order to train the Duaat who direct the
expanded base when the time to address the Dawa to the
masses comes.

340

341
The Reality and The Ideal


t is clear that the reality is quite different from the ideal.
We have seen some of the reasons of this difference
between the reality, which actually took place and the ideal,
which should have taken place. We also looked at some of
the results of such difference.

Haste was the general characteristic of the actions taken by
the Islamic revival from its inception. We may say that
there was a hasty start in founding the base itself. If we
have, from the very start, come up with a good idea about the
defect in the edifice of the Umma which prompted the
estrangement of Islam (Ghurba) amongst its people and
peoples attack on the UmmaIf we had thought up a
constructive idea about the type of Jihad required to repair
the enormous defect in the edificeIf we had hit upon a
clever idea about the considerable effort exerted by the
enemies in plotting and preparing to destroy Islam, we would
have lingered a great deal in our action and would have
never rushed.

Were the required specifications for the solid base clear in
our minds when we started the Dawa? Was it clear in our
minds that addressing the Dawa to the masses before
I

342
preparing the solid base would lead us to a difficult situation
when the tide of masses was driven by emotional charge and
could not find educators because we were no longer the
educators who would cater for these masses? Was it clear in
our minds that gathering the masses by means of emotional
charge without real education would produce disastrous
results for the course of the Dawa? Was it clear in our
minds that if the national and world authorities were upset,
they would attack and hit back whilst people were not yet
ready for the attack nor was the base itself prepared to
receive such blows?

I believe that from the reality of the process of the Dawa,
these things were not clear enough. The base itself was
formed hastily from the unrefined individuals available at
that time, and it is self-evident that no movement can at any
time start without the existing unrefined individuals.
However, these unrefined individuals should be thoroughly
cleansed of any impurity before they are assigned the
mission of the Dawa, particularly if the Dawa is going to
be in the same setting of estrangement (al-Ghurba) as was
Islam and is going to face the same antagonism it had faced
before from the enemies.

We do not pin the blame on anyone now, and any act in the
Cause of Allah is rewarded, but we wish to show the
degree of difference between what did take place and what

343
should have taken place. It goes without saying that the
pioneer Daiyya (Hasan al-Banna) made considerable and
noticeable efforts to cleanse the impurity of those unrefined
individuals. He liberated their souls from the concept of
narrow individualism and taught them the spirit of
community whose members are bonded by Islamic
brotherhood. He steered them away from the preoccupation
with individual acts of worship confined to rituals to worship
in the broader sense which includes enjoining what is good
and forbidding what is evil, and creating a Muslim society
which implements Allahs Law as the Prophet taught
them many moral values and sacrifice for the Cause of
Allahs Religion.

The reality of the course of the Dawa, however, indicates
that there is a serious lack in political awareness and
awareness of the movement, even worse; there is a lack in
understanding the reality of the issue and the reality of the
goal we strive to attain. We have endeavoured to establish a
base of masses which can assist us in seizing power on the
basis that once we seize power, we shall implement Allahs
Law - This is a legitimate goal in itself. We should ignore
the stance of al-Jahiliyya which stipulates that every human
being should strive to reach powerexcept the Islamists,
who alone- turn into criminals when they aspire to power.
Ignore this position, for it has been al-Jahiliyyas notorious
attitude towards the call to the Truth ever since it existed,

344
and the Duaat who call to the Truth is a shanshana
tarifuha min akhzam, meaning like father like son.

The issue, however, does not lie with the legitimacy of the
goal; rather, it lies with a fundamental question: Is mere
implementation of the Sharia sufficient to redress the
current state of the Umma, or does the matter require more?
Had the pioneer Daiyya (Hasan al-Banna) announced to the
group of people he singled out to be the founding committee
of his group, what he announced to the masses in 1948
(twenty years after the start of the Dawa), many things
would have been changed along the journey!

In an article entitled Marakat al-Mushaf (The Battle of the
Quran), Hasan al-Banna wrote in 1948: Islam is both a
religion and a state, and there is no doubt about that. This
clearly means that Islam is a Divine Law that comes with
human directives and social provisions. It is a mission
assigned to the believers to protect and to spread, and also to
report those who do not believe in it to the authorities; that
is, to the ruler who heads a group of Muslims. If the ruler
fails to protect these provisions, he is no longer considered a
Muslim. If the laws of the state neglect this duty, it is no
longer a Muslim stateIf the group or the Umma accepts
this negligence, it is no longer Muslim however Muslim it
may claim to be. Part of the requirements of a ruler is that
he himself should comply with the obligations of Islam,

345
away from sins and unlawful matters. This alone does not
make him a Muslim ruler unless the conditions of his state
are binding upon him to protect the provisions of Islam
among the Muslims and determining the position of the state
towards them on the basis of their (Muslims) attitude
towards the call to Islam.
1


Suppose he said this from the beginning. Would that huge
number of masses, mostly youth stirred by emotions, have
gathered around him while the population of Egypt then did
not exceed 19 million? In fact, would the elite themselves
have gathered as easily, stirred, too, by their emotions
towards the great goal? I dont think so. Would that elite
have consisted of the same people as was the case or would
it have consisted of other people? I do not know! In fact,
nobody can justifiably decide on that!

However, whatever the type of people from which the base
may have consisted of then, they were going to be strong,
well-trained, patient and less hasty. They would not have
been driven by their emotions nor would they have believed
that the goal was attainable in a short period of time - and
prepared themselves physically and psychologically, as did
many of them, for a short period, in the belief that everything
would take place within that short period? They would have

1
Issue 627, the daily Jaridat Ikhwan al-muslimin, 3
rd
Year, 16 May
1948.

346
known that the journey would be very long and that the
efforts required would be so enormousbecause what was
needed was more than mere redecorations here and there of
an existing structure, but a reconstruction of the base.

As for the masses, I do not think that they would have
accepted to be drafted under these principles. They were
going to realise that the issue was more than listening to
eloquent speeches and emotional charging which they would
dub as Ar-Ruhaniyya (spiritualism), pleasure in being with
family and friends, and indulgence in ecstasy. They were
going to realise that it was a conflict with al-Jahiliyya which
would pose a danger for man, a danger that a person with a
sound mind would not risk taking:
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They say: If we were to follow the guidance with you,
we should be snatched away from our land. (Al-
Qasas:57)

At that time, the movement would have started at a slow
pace, but following the right approach. The solid base would
have been created at a slow pace and consisted of men
meticulously elected and intensively trained to undertake the
mission with spiritual education, moral education,

347
intellectual education, psychological education and valid
religious education under the Divine Magnificent approach:
#. 3&
Restrain your hands (An-Nisaa:77)

The base was going to expand when the time for expansion
came, after furnishing the solid base with men who have
braced themselves for the Dawa and who were perceptive
of the reality of the issue and its conditions; men who
possessed true awareness of the state of the Umma and the
diseases it was suffering from, and a sound appreciation of
the nature of work in every phase of the movement. These
should take place before addressing the masses to join in the
race for the Dawa.

The political activity; that is to say, preoccupation with
national and social issues and the like was going to be
delayed for sometime while true momentum was being
gathered for the true base embodied in the true Aqeeda and
education on its requirements within the realm of those who
had responded to the Dawa and braced themselves for it (in
contrast to the society of Madina in the group of the Prophet
). There was going to be a conflict! It was inevitable
according to the Divine Custom which Allah had
preordained in the life of humanity. The conflict often starts

348
on the part of al-Jahiliyya, when it senses the looming
danger of a group of believers, even though they are small in
number and even though it (al-Jahiliyya) does not itself wish
to enter into a conflict:

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These (Israelites) are but a small band, and they are
raging furiously against us; but we are a host all
assembled, amply fore-warned. (Ash-Shuara:54-56)

However, it was expected that the conflict would be delayed,
giving a great opportunity for the education of the solid base,
and then for the education of the expanded base according to
the available amount of education. And when this conflict
came to a people commanded to restrain their hands and
could not do anything except to say Our Lord is Allah, this
would have speeded up the development of the masses
awareness of the reality of the issue, and would clear up any
ambiguous issues in their minds. As a result, it would have
been very difficult for the tyrants to subdue the masses
through repressive means and through the false media, when
the ways of the sinners become manifest through the Divine

349
approach and people would know on which basis to decide
their positions:

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Thus, We explain Our verses so that the sinners way
may be manifest. (Al-Anaam:55)

Something to the contrary took place. The announcement
came twenty years late, and during those years, huge masses
joined the movement oblivious to the surrounding dangers.
The Dawa was confused before even reaching Laa Ilaha
Illa Allah with a number of political, nationalistic and social
issues in the belief on the part of those in charge of the
Dawa that this would enable the Dawa to expand its
popular base and that the masses should take part in the
cause by dealing with the issues which preoccupied the
masses at that time. All dreams were evaporated in Palestine
in 1948: the movement was fiercely attacked.

The war on the Dawa was expected because it is, as stated
above, one of Allahs Customs. Hasan al-Banna used to
say to his aides and followers: Frankly, your call (Dawa) is
still unknown to many. Once people know about it and its
objectives, you will notice a bitter dispute and fierce
animosity on their part, and you will; as a result, encounter

350
many hurdles. It is only then that you will start to follow in
the footsteps of the Duaat.
1


However, the way the war took place was inconceivable;
slaughtering followed successively

The Crusader West realised the source of danger: It is the
political Islam which is never content with acts of worship
and rituals, but aspires to be a system that regulates peoples
political, economic, social, intellectual and moral life. Is
there anything more dangerous on the face of the earth than
this in the eyes of the West? Islam must then be
crushedAll forces must be deployed against itIt must be
persecutedIts image must be tarnished so that the youth
despise it! Two things fuelled the Zionist Crusades grudge:
First, the Crusaders were surprised to see, after a 200-year
plot to destroy Islam, Islam waking up from its slumber.
Second, the world Jews were surprised to see itself, after so
much hard work to establish their state on Islamic land, face
to face with the danger of Islam. Now, both the Jews and
Christians saw the necessity to destroy their common enemy.

Would the Islamic movement have been rescued from the
hostilities of the Crusader Zionism and its pernicious plot?
We believe that this was impossible. However, we believe

1
From letters by Hasan al-Banna, Islamic Establishment for Printing,
Press and Distribution, Beirut, Ed.3, 1983, p.108.

351
that another scenario would have been possible had things
followed the right approach and had the masses which
participated in the conflict before the right time been aware
of the reality of the issue and the reality of the conflict!
Even so, the masses would not have such awareness unless
they had been educated before. And they would not receive
the required education until the base has been founded on a
sound model! The initial lack had a chain reaction

The enemys fierce attack on the movement heightened the
confusion whether at the level of the base or at the level of
the masses; i.e. some Islamic factions joined parliaments and
the accompanying confusion of legitimacy and commitment
to implementing Allahs Law, and the involvement of
other factions in armed struggle with the government. This
marginalized the principal issue of Laa Ilaha Illa Allah and
shifted it into a win-lose situation.

Other factions of the Islamic activity got embroiled in
bloody battles with people - with the masses - on the basis
that they were disbelievers who should be killed because
they did not join the Islamic group. This had far-reaching
repercussions on the entire Islamic activity. Besides the
public disgust at the reactions of these factions which had no
justifications in Allahs Law, the media seized this
opportunity to pounce on the Islamic movement by painting
the scene of spilled blood by the Islamic movement and by

352
describing any Islamic act by the movement as a terrorist act
that should be fought and challenged. The world media did
not need anyone to draw its attention to seize such
opportunity, for it by means of its hostile stance towards
Islam- was ready to grab such golden opportunity and
exploit it to the full.

The confusion surrounding the issue of Laa Ilaha Illa Allah,
whether at the level of the base or at the level of the masses,
prompted the doctrine of Irja to incessantly defend their
trend and diffuse it by any means. In fact, some scholars
whom people considered as people of remembrance (Ashab
Ad-Dikr) were trapped, and went on falsely exonerating
people who have in fact fallen in polytheism by conferring
upon them certificates of Eeman. Moreover, these scholars
would make this felony implementing other than Allahs
Law- against Allah seem in peoples minds like a minor
sin which should not even be frowned upon! It would have
been wise if the issue took a longer process along the
educational lane, beginning with the base, and then gradually
expanding with the expansion of the base without entering
into a struggle with the masses.

As a result of all these, the Islamic undertaking was in tatters
for many reasons. There was, to begin with, the absence of a
strong leadership to contain and unite the Islamic
undertaking or; at least, to bring together its different trends.

353
Secondly, there emerged novice leaderships, each
considering their opinion as the right one dismissing others
as wrong. Thirdly, many youths involved in the Dawa were
not brought up within a society that promoted a spirit of
brotherhood. Rather, they were brought up on a malleable
intellectual bond, easily dispersed at the first argument over
interpretation and understanding. Fourthly, there was
incompetence in religious knowledge which constitutes the
necessary regulator of the intellect and behaviour. Fifthly,
there was the continuous endeavour of anti-Islamic organs to
deepen the conflicts and sever the relations between people.

Is there any hope left for reform? Can we expect those who
have been hasty in different fields to review their process,
rectify their errors and start all over again, following the
Prophetic model? What happened was in fact one of Allahs
Preordainments, but we have learnt from the Quran and
the Sunna that belief in Allahs Preordainment neither
acquits man of being responsible when he errs nor does it
prevent him from seeking to correct his error. Can we hope
that the Islamic undertaking will rectify the errors and start
afresh?

Rectification of errors is required, but some probably
considers that the enemy would not let the Islamic
undertaking rectify its errors; they would wage a war on the
Muslims before they could rectify their errors. I say to these

354
who think along these lines that the war will not stop, but it
will not eliminate the Islamic undertaking. It may be one of
the factors of sharpening and increasing peoples awareness
of the reality of the battle between Jahiliyya and Islam. And
the duty of advice remains a duty at all times: The Deen
(religion) is naseehah (advice/sincerity). We said To
whom? He said To Allah and His Book, and His
Messenger, and to the leaders of the Muslims and their
common folk.
1


1
Referred to above.

355
Outlook


any people panic when they consider the status-quo.
Whether it is the bloody war against the Islamic
movements the world over or whether it is the disarray the
movement has been experiencing, people are beginning to
despair that the Islamic undertaking has no future and that
the sordid reality of the Muslims today will continue as it is
or even worsen. We, by contrast, firmly believe that the
future is for Islam. We do not build our vision on illusions
or dreams, nor do we turn a blind eye on the hurdles that
stand in the way of the Islamic undertaking, whether from
within or from without, nor do we underestimate such
hurdles and their impact on the Islamic undertaking. We
strongly believe that it is not humans, be they friends or foes,
who preordain; rather, it is Allah , the Manager of affairs
Whose Will is the Most Valid and Whose Preordainment is
the Most Overwhelming:
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And Allah has full power and control over its affairs,
but most people know it not. (Yusuf:21)

M

356
It is Allah Who preordained that this religion will
dominate:

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9# &#. 9 . .9#
It is He who has sent His Messenger with guidance and
the religion of truth that He may proclaim it over all
religion even though the pagans may detest (it). (As-
Saf:9)

so that this religion will reach where the night and day
have reached.
1


Allahs Preordainment is manifest in His Unchangeable
Custom, in His Promise and Threat and in His Absolute Will
which says Be and it is and which creates the causes by
which means things are achieved.

If we look at the situation in the light of Divine Customs and
in the light of Allahs Promise and Threat, we will find
two conflicting poles: Islamic movements on one hand, and
the enemies of Islam (Zionists, Crusaders and their aides) on

1
Ahmad.

357
the other. What shall we expect from both poles in the near
or distant future?

As for the Islamic movements, it goes without saying that
they have contributed enormously to the Islamic
undertaking. Thanks to (after Allahs Will) the hard work
of the movement for more than half a century; that is, from
the fall of the Caliphate up to the present, an Islamic spirit
has spread across the Islamic world and the youth have been
wildly enthusiastic to return to Islam. However, the
negativities in the Islamic undertaking are clear obstacles
that are absorbing and dissipating the work energy. Will it
continue in this fashion?

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Say, None in the heavens or on earth knows the unseen
except Allah. (An-Naml:65)

There are two probabilities: either things will continue in this
way, or things will change. We hope based on the bitter
experiences the Islamic undertaking has undergone- that the
situation will change to the better, the mistakes will be
corrected and the journey will start again on a sound model.
Let us also paint a worst-case scenario. What will happen if
those involved in the Dawa divide into movements, with

358
each movement rigidly adhering to its views on the basis that
they are the most valid ones and dismissing any others?
What will happen if each movement refuses to return on the
basis that it has already travelled a few miles (in their current
direction)? Will they cripple Allah or will Allah
execute His Preordainment whether people like it or not?

The instrument of change is always there, as part of Allahs
Custom:

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If you turn back (from the Path), He will substitute in
your stead another people; then they would not be like
you! (Muhammad:38)

If it is part of Allahs Preordainment that this religion
prevails as He says in the Quran and through His
Messenger , then the negativities of the current Islamic
undertaking will not stand as an obstacle in the way of
Allahs Preordainment and Will; Allah will enforce His
Promise and will create the causes for its enforcement:

) !# =/ & % _ !# 39 ` #%

359
, for Allah will surely accomplish His purpose.
Verily, for all things has Allah appointed a due
proportion. (Talaq:3)

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O you who believe! Whoever from among you turns
back from his religion (Islam), Allah will bring a people
whom He will love and they will love Him; humble
towards the believers, stern towards the disbelievers,
fighting in the Way of Allah, and never afraid of the
blame of the blamers. That is the Grace of Allah which
He bestows on whom He wills. And Allah is All-
Sufficient for His Creatures needs, All-Knower. (Al-
Maida:54)

As for the Western Crusaders, here is what applies to them in
Allahs Custom:


360
$= # $ #`2 / $`sF `= >/& 2
`_
So, when they forgot (the warning) with which they had
been reminded, We opened to them the gates of every
(pleasant) thing. (Al-Anaam:44)

This is because they want the worldly life. They work and
strive for it, so Allah rewards them accordingly:

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Those who desire the life of the present and its glitter, to
them we shall pay (the price of) their deeds therein,
without diminution. (Hud:15)

This is also in accordance with Allahs Pre-Will to donate
lifes splendours to both the believer and disbeliever, each
according to his endeavour. He does not deprive the
disbeliever of lifes splendours; in fact, He may give him
more so that the disbeliever is drenched in his disbelief:

361
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Of the bounties of your Lord we bestow freely on all -
these as well as those- the bounties of your Lord are not
closed (to anyone). (Al-Isra:20)

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And let not the disbelievers think that Our postponing
of their punishment is good for them. We postpone the
punishment only so that they may increase in sinfulness.
And for them is a disgracing torment. (Al-Imran:178)

If the West today controls the world according to Allahs
Customs, such Customs themselves insist that this control is
not eternal; rather, it will end at a time appointed by Allah
:


362
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So, when they forgot (the warning) with which they had
been reminded, We opened to them the gates of every
(pleasant) thing, until in the midst of their enjoyment in
that which they were given, all of a sudden, We took
them to punishment, and lo! They were plunged into
destruction with deep regrets and sorrows. (Al-Anaam:
44-45)

However despite the affluence and the filthy richness they
live in, they lead a wretched life:

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363
But whosoever turns away from My Message, verily for
him is a life narrowed down, and we shall raise him up
blind on the Day of Judgment." (Ta-Ha:124)

This wretched life is manifest in the following: anxiety,
madness, suicide, psychological and mental diseases,
alcohol, drugs, crimes, AIDS, economic, political, military
or intellectual crisesThis is because the door of blessing
and the door of peace do not open to the disbelievers when
they abstain from remembering Allah . Remembrance of
Allah is a characteristic of the believers which Allah
exclusively bestowed upon them in this life in addition to the
blessings of the Hereafter:

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If the people of the towns had but believed and feared
Allah, We should indeed have opened out to them (all
kinds of) blessings from heaven and earth. (Al-
Araaf:96)


364
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Those who believe, and whose hearts find satisfaction in
the remembrance of Allah, for without doubt in the
remembrance of Allah do hearts find satisfaction. For
those who believe and work righteousness, is (every)
blessedness, and a beautiful place of (final) return. (Ar-
Rad:28-29)

In summary, today the West possesses material power, but
does not have the power to continue because it does not
possess the ingredients through which Allah prescribes
continuity: Belief in Allah and in the Last Day, and doing
good deeds. We should not deny that the West has some
good deeds such as medical services and facilitating life for
man in general; in fact, there is no Jahiliyya in this world but
that it has benefited its community in one way or another.
However this, on one hand, does not wipe out the trait of
Jahiliyya because this trait only goes away if man believes in
Allah and in the Last Day, and complies with Allahs

365
Laws. On the other hand, white points dotted on a black
garment replete with evil do not save its wearer from the
destruction outlined in Allahs Customs.

The paganism the Western civilisation is diffusing, the
immoralities the media is spreading, the spiritual vacuum,
indulgence in lifes splendours, embellishment of the
worldly life, the utter discard for the Hereafter, and being
oblivious to the fact that Allah counts every deed and
rewards accordingly do not make up a real civilisation for
which Allah prescribes continuity, though He , for
wisdoms sake, dictates that people behind this civilisation
exist for a period of time.

It is not us who say this just to express our emotions or
believe our dreams. Years ago, Bertrand Russell said: The
civilisation of the white man has come to an end because he
has nothing to give anymore. Before him, Alexis Carrel:
This civilisation is doomed to extinction. As a matter of
fact, Communism collapsed some years ago, and the
Western press including America- asks the following
question: Has the collapse of America begun?

We are not nave to think that this will take place tomorrow
morning. This Jahiliyya still possesses some components of
continuity such as organizational expertise, hard work,
dexterity and planning ability, not to mention that no

366
alternative civilisation which, if it emerges would lead to the
downfall of the existing one, has shown up yet. All these do
not alter destiny because it is part of Allahs Customs.

As for the Jews, it is a different matter. Allah prescribes
humiliation and misery because of their actions, but He
made that an exception or exceptions:

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367
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And we gave (clear) warning to the Children of Israel in
the Book, that twice would they do mischief on the earth
and be elated with mighty arrogance (and twice would
they be punished)! When the first of the warnings came
to pass, we sent against you Our servants given to
terrible warfare. They entered the very innermost parts
of your homes; and it was a warning (completely)
fulfilled. Then did we grant you the return as against
them. We gave you increase in resources and sons, and
made you the more numerous in man-power. If you did
well, you did well for yourselves; if you did evil, (you did
it) against yourselves. So, when the second of the
warnings came to pass, (We permitted your enemies) to
disfigure your faces, and to enter your temple as they had
entered it before, and to visit with destruction all that fell
into their power. It may be that your Lord may (yet)
show Mercy unto you; but if you revert (to your sins), we
shall revert (to Our punishments). (Al-Isra:4-8)


368
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Indignity is put over them wherever they may be, except
when under a covenant (of protection) from Allah, and from
men. (Al-Imran:112)

They are now at the pinnacle of the exceptions Allah
promises them: they control the world, appoint leaders of
republics, dictate their policies, overthrow whom they are
not happy with and kill whosoever dares to come in their
way as they did to Kennedy and others, but this is an
exception to the rule:

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And when your Lord declared that He would certainly
keep on sending against them (i.e. the Jews), till the Day
of Resurrection, those who would afflict them with a
humiliating torment. (Al-Araaf:167)


369
This is the permanent rule; anything else is an exception, and
an exception by definition does not last because it
contravenes the rule. Both the rule and the exception come
from Allah , but an exception ends and things go back to
normal as promised by Allah . We may also not know the
wisdom behind Allahs exceptions that are mentioned in
the Quran, but they will surely happen whether or not we
understand the wisdom behind them. Most importantly is
that we should realise that it is an exception to the rule and
that it is appointed for a certain period of time. The Jews
themselves know this from their Scriptures not from foreign
sources. When modern Jahiliyya collapses according to
Allahs Custom and because of the corruption it fosters,
humanity will start its quest for an alternative to fill in the
vacuum. This alternative is Islam which will redress the
balance and cure the land of its diseases:

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370
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O people of the Scripture! Now has come to you Our
Messenger explaining to you much of that which you
used to hide from the Scripture and passing over much.
Indeed, there has come to you from Allah a light and a
plain Book. Wherewith Allah guides all those who seek
His Pleasure to ways of peace, and He brings them out of
darkness by His Will unto light and guides them to a
Straight Way. (Al-Maida:15-16)

Islam is the perfect model; whereas, those of al-Jahiliyya are
imperfect. Today, hundreds of thousands of people flee
from darkness (Jahiliyya) to light (Islam) every year not for
the sake of following an established model, for the Muslims
pitiful state today does not embody that exemplary model; in
fact, it frightens people away from Islam. Rather, the sense
of loss forces some people to seek alternative routes for
salvation, and they find Islam as the appropriate route. The
lost West possesses knowledge and an outstanding
civilisation, but lacks the soulthe soul that is guided to
Allah and guided by Allahs Guidance. It is Islam
which owns that soul and does not at the same time make it

371
an alternative to knowledge and civilisation. Rather it is the
other side of the coin:

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Behold, your Lord said to the angels: I am about to
create man from clay. When I have fashioned him (in
due proportion) and breathed into him of My spirit, fall
you down in obeisance unto Him. (Sad:71-72)

The handful of clay and the breathing of soul both make up a
human being, that complementary, linked and balanced
person; it is the person who settles down in the land with
guidance and perception, and aspires at the same time to the
Last Day where life is completed:

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It is He who has made the earth manageable for you, so
traverse you through its tracts and enjoy of the

372
sustenance which He furnishes, but unto Him is the
Resurrection. (Al-Mulk:15)

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But seek, with the (wealth) which Allah has bestowed on
you, the home of the Hereafter, nor forget your portion
in this world. (Al-Qasas:77)

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Allah has promised to the believers Gardens under
which rivers flow to dwell therein forever, and beautiful
mansions in Gardens of Adn (Paradise) But the greatest
bliss is the Good Pleasure of Allah. That is the supreme
success. (At-Tawba:72)


373
Islam is the saviour which possesses all that man needs. The
lecture delivered by Prince Charles in December 1966 at the
British Ministry of Foreign Affairs justifies what we have
said earlier:
Modern materialism lacks equilibrium, and the damages of
its aftermath are increasingly far-reaching. The last three
centuries at least in the West- witnessed a serious division
over our vision to the world surrounding us. Science
managed to stretch its monopoly; in fact, to hold its despotic
sway on the way we understand the world. Religion and
science divided, and we have become like what the poet
Wandsworth said: We only see little in our mother nature
which we own.

Science managed to snatch nature from the Creator and
divided the universe into pacts, confining the sacred to a
forsaken corner of our understanding, and steering it away
from our practical existence. It is only now that we have
started to appreciate the destructive consequences. It seems
that we the children of the Western world- have lost
consciousness of the general meaning of our milieu, of our
obligations towards the entire universe created by Allah .
This has led us to a total failure in estimating or realizing the
heritage and the wisdom of predecessors (As-Salaf), that
accumulated heritage across centuries. The truth is that there
has been a severe attack on heritage as if it were a repulsive
contagious disease.

374
In my view, there is a need for a comprehensive
confrontation. Science has a done an outstanding job in
explaining to us that the world is more complex than we
have imagined, yet science in its materialistic modern form
is incapable of explaining everything. The creator is not that
mathematician whom Newton imagined, nor is he the first
creator of the clock.
1
The separation between
science/technology and values and moral and sacred criteria
has startlingly widened. A case in point is the manipulation
of genes and the aftermath of scientific arrogance
manifested in its grisliest image in the mad cow disease
(BSE).

I have often realised that heritage in our life is not the work
of man; rather, it is an instinct which Allah has given us to
realise the rhythm of nature and the essential harmony
brought about by the union of scattered opposites manifested
in every aspect of nature. Heritage reflects the eternal
system of the universe and ties us to the awareness of the
magnificent secrets of the open universe in a way that we
can as the poet William Blake said- see the whole universe
in an atom and see eternity in an instant


1
According to Newton, Allah created the universe in the form of a
universal clock, and there is no need to pray for the god who created such
an enormous clock because he himself cannot control its movement even
if he wants that. (Quoted from The Emergence of Modern Thought,
Bernton, p. 151, Translated Version)

375
Islamic culture, in its heritage form, has striven to preserve
this spiritual and complementary vision of the world in a
fashion we ourselves havent been able to lay hands on
across recent generations in the West as suitable for
implementation. There is so much we can learn from the
vision of the Islamic world in this context.

We the children of the West- need Muslim teachers to teach
us how to learn with our hearts as much as we do with our
minds. The approach of the year 3000 may be the impetus
which will push us to discover this relationship, and I hope
that we will not miss the opportunity to rediscover the
spiritual aspect in our vision to our existence as a whole.
1


Islam is the saviour and it is, with Allahs Leave, the
imminent alternative! It is true Allahs Preordainment
pertains to the unknown, yet there are some indications. If
Allahs Preordainment were the elimination of this
religion from the globe, then the Crusaders evil would have
been sufficient to do the job when it overthrew the Ottoman
state and eliminated the Caliphate. The Zionist Crusade
thought then that it at last got hold of its bitter enemy.
Allahs Preordainment proved otherwise: the birth of
Islamic revival.


1
Ash-Sharq al-Awsat newspaper, Issue 6592, dated 15/12/1996.

376
Furious at this revival, the Zionist Crusade began to hit it
with whatever means of torture available, thinking this was
the way to get rid of the enemy who was still alive after the
deadly punch. Allahs Preordainment proved otherwise:
the Islamic revival was mushrooming. Still, the indications
portend that Islam is the imminent alternative which will
repair what al-Jahiliyya has damaged.

Islam is coming from whichever way it came, either through
the peaceful, slow route which we love and recommend
though that takes several generations, or the violent route fed
by the madness of the West and Israel. The Zionist Crusade
which controls the world today is using a backfiring policy.
By using violence against the Islamic movements, it (the
Zionist Crusade) is creating generations of Islamic
undertakings, stronger, more perseverant, more conscious
and firmer than those it is fighting today.

Its intellectuals know this and warn people about it; but the
rancour in their hearts gouge their eyes from seeing this
reality, and plug their ears from listening to advice even if it
came from their intellectuals themselves.

This is achieved through Allahs Preordainment and in
accordance with one of His Customs:


377
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And you dwelt in the dwellings of men who wronged
their own souls; you were clearly shown how we dealt
with them; and we put forth (many) parables for you!
Mighty indeed were the plots which they made.
(Ibrahim:45-46)

The greatest explosions in history which always happen
when the tyrants oppression tightens around the neck of an
emerging trend to squash it only leads to an explosion, and
the victim is always the tyrants! What the Zionist Crusade
foolishly- is committing today will only lead to an explosion.

Three things happen at the same time when Allahs
Preordainment strikes once:
First, the Muslim Umma gets punished for its negligence of
Allahs religion. Allah has assigned this Umma a
mission which He has never assigned to any nation
before, when He honoured it to be the Umma of the Seal

378
of Messengers. By doing so, Allah has favoured this
Umma over other previous nations:

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You are the best of peoples, evolved for mankind,
enjoining what is right, forbidding what is wrong, and
believing in Allah. (Al-Imran:110)

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Thus, have we made of you an Umma justly balanced,
that you might be witnesses over the nations, and the
Messenger a witness over yourselves. (Al-Baqara:143)

However, this Umma neglected its mission for some time
and forgot about its duty not only towards humanity, but
towards itself. It was then when Allah prescribed that its
enemies should attack it as the Prophet warned:


379
The nations will summon each other upon you as you call
guests to eat from a plate of food. They said, will we be
few in number on that day O Messenger of Allah ? He
said, no; rather, you will be many on that day, but you will
be like the foam on the ocean. And Allah will remove the
fear in the hearts of your enemies and place in your hearts al-
wahn. They said, what is al-wahn O Messenger of Allah
? He said, love of this world and hatred of death.
1


Just as Allah prescribed punishment of the Umma by its
enemies, He empowered these enemies in the land
according to His Custom on forgetting what they have been
reminded ofso that another preordainment comes which is
their destruction at the appointed time for their opposition,
corruption and tyranny in addition to their preordained
destiny on the Day of Judgment:

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Let them bear, on the Day of Judgment, their own
burdens in full, and also (something) of the burdens of
those without knowledge, whom they misled. Alas, how
grievous the burdens they will bear! (An-Nahl:25)

1
Al-Bukhari and Muslim.

380
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And let not the disbelievers think that Our postponing
of their punishment is good for them. We postpone the
punishment only so that they may increase in sinfulness.
And for them is a disgracing torment. (Al-Imran:178)

This takes place at the same time as Allah proves the
believers:
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So that Allah may test (or purify) the believers (from
sins) and destroy the disbelievers. (Al-Imran:141)

And just as Moses test took place in Pharaohs palace
through Allahs Preordainment, today a new generation
will be born through Allahs Preordainment, a generation
after the scum, through the enemies whose wickedness
against Islam never stops:

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381
And Allah has full power and control over is affairs, but
most people know it not. (Yusuf:21)

That will not be a stroll for the Muslims; rather, that will be
achieved through sacrifices, spilling of blood, tears, torture
and suffering, trials and tribulations, and continuous efforts:

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that Allah may test those who believe, and that He
may take martyrs from among you. (Al-Imran:140)

The Muslims must pay a heavy price for the negligence of
their duty towards Allahs religion, and a great deal of
effort must be exerted in order for them to go back to the
right track. However, their consolation as they sacrifice
martyrs, endure torture, sacrifice blood and shed tears is the
fact that they fight in the Cause of Allah to make Allahs
Word the highest and to be the cover for Allahs
Preordainment, which will make this religion triumphant.

Their consolation is that they will abide in Paradise and earn
Allahs Contentment:


382
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Allah has promised to the believers Gardens under
which rivers flow to dwell therein forever, and beautiful
mansions in Gardens of And Paradise. But the greatest
bliss is the Good Pleasure of Allah. That is the supreme
success. (At-Tawba:72)

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